Orthodox Ecumenism and Theology

Transcription

Theological Studies
44 (1983)
CURRENT THEOLOGY
ORTHODOX ECUMENISM AND THEOLOGY: 1978-83
MICHAEL A. FAHEY, S.J.
Concordia University, Montreal
The period covered in this survey of Orthodox theology, 1978 to the
eve of the General Assembly meeting of the World Council of Churches
in Vancouver 1983, has been a time rich in symbolic events and solid
theological achievements for Orthodoxy.1 A high-ranking Metropolitan,
Nikodim of Leningrad, died in the arms of Pope John Paul I during a
formal visit in a year that came to be known as the year of three popes.
For the first time in history an Orthodox bishop preached at a liturgical
service in St. Peter's Basilica in Rome. The official international theological commission between the Orthodox Church and the Roman Catholic Church met on the islands of Patmos and Rhodes and later in
Munich, where for the first time since the Council of Florence a joint
theological statement was agreed to. Official international dialogues were
set up between the Orthodox Church and the Lutheran and Reformed
Churches. An official consultation of Orthodox women held in Agapia,
Romania, in 1976 came to be known during this period and encouraged
Orthodox women to speak out on their role in the Church at other
meetings. In this time frame celebrations among Orthodox and other
Christians took place to mark the 1500th anniversary of the Council of
Constantinople and the 1450th anniversary of Ephesus. At one celebration held at the Vatican Pope John Paul II, still recuperating from a
gunshot wound, prayed in Greek with the Orthodox the text of the
Niceno-Constantinopolitan Creed, pointedly omitting the filioque. These
years have been a time of notable vitality in theological research, occasioned in part by bilateral consultations, especially in Western and
Eastern Europe. Tensions and frustrations have existed especially in
regard to preparation for the Great and Holy Council. Still, hopes are
high. It has been a time of unparalleled progress in understanding and
respect between Eastern and Western Christianity.
What is recorded here is a chronicle of events and scholarly publica1
"Orthodox Ecumenism and Theology: 1970-78," TS 39 (1978) 446-85. For their help
in the preparation of this new survey I wish to thank the librarians at the following
institutions: Faculté de théologie (Louvain la Neuve), Monastère bénédictin (Chevetogne),
Pontifìcio Istituto Orientale (Rome), Centro pro Unione (Rome), St. Paul's University
(Ottawa), Bibliothèque de théologie au Collège Brébeuf (Montreal), and the Canadian
Centre of Ecumenism (Montreal).
625
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THEOLOGICAL STUDIES
tions during the last five years that show a renewed dedication to work
for Church unity. What is reported is not only what the Orthodox have
achieved alone but also what they have stimulated pre-Chalcedonian,
Roman Catholic, Anglican, and Protestant partners to contribute in
dialogue with them.
I
ORTHODOXY AND ECUMENICAL DIALOGUE
Historical Studies
Later in this survey notice will be taken of some introductions to
Orthodox theology. Here I mention recent historical studies that provide
useful background information. A major scholarly reference work on the
history of the Orthodox Church from A.D. 451 to the fall of Byzantium
in 1453 has been published by the Munich professor H.-G. Beck.2 More
popular accounts of the history of Orthodoxy are available in the writings
of Anastasios Kallis and Ion Bria, a Romanian Orthodox collaborator at
the World Council of Churches.3 One excellent presentation on the
origins and present status of Greek Orthodoxy has been published by a
Greek-American professor at Stockton College, N.J.4 In France the
prolific writer on Orthodoxy Olivier Clément has contributed a succinct
account of Orthodox history for the multivolumed encyclopedia 2000 ans
de christianisme.5
On Byzantium, the New Rome, Jean Décarreaux has published a
history and account which includes, almost in the tradition of H. V.
Morton, vivid descriptions of the city.6 Two scholarly volumes on Byzantium that are also accessible even to the nonspecialists have been published in English.7 An Italian Catholic scholar, Vittorio Peri, has researched the religious impact of the Byzantine tradition throughout the
2
Hans-Georg Beck, Geschichte der orthodoxen Kirche im byzantinischen Reich (Die
Kirche in ihrer Geschichte 1/D1; Gottingen: Vandenhoeck and Ruprecht, 1980).
3
Anastasios Kallis, Orthodoxie: Was ist das? (Orthodoxe Perspektiven 1; Mainz: Matthias-Grunewald, 1979); idem, ed., Philoxenia: Festschrift für Bernhard Kötting, gewidmet
von seinen griechischen Schulern (Munster: Aschendorff, 1980); LOrthodoxie hier et demain, ed. Ion Bria et al. (Paris: Buchet-Chastel, 1979); M. Sesan, "De l'orthodoxie,"
Theologia 50 (1979) 122-31.
4
Demetrios J. Constantelos, Understanding the Greek Orthodox Church: Its Faith,
History and Practice (New York: Seabury, 1982).
5
Olivier Clément, ed., "Un éloignement progressif," in 2000 ans de christianisme 2 (Paris:
Société d'Histoire Chrétienne, 1975) 7-39; "Connaissance de l'orthodoxie," ibid. 41-99.
6
J. Décarreaux, Byzance ou Vautre Rome (Paris: Cerf, 1982).
7
Cyril Mango, Byzantium: The Empire of New Rome (New York: Scribner's, 1980);
Harry Magoulias, Byzantine Christianity: Emperor, Church and the West (Detroit: Wayne
State University, 1982).
ORTHODOX ECUMENISM AND THEOLOGY
627
8
world. One particularly useful feature of the book is an Italian translation of key ecclesiastical documents illustrating the growth of the Byzantine Church and the history of its troubled relationships with the Church
of Rome. John Meyendorff of St. Vladimir's Orthodox School of Theology
in New York, who was once associated with Paris' Institute of St. Sergius,
has recently published two volumes to illustrate the Byzantine legacy in
the Orthodox Church and its contribution to the rise of Russia.9 A French
historian, a specialist in the relationship of Eastern and Western
churches in the Middle Ages, has published two volumes of earlier studies
on the role of Byzantium.10
One Orthodox theologian who grew up in America but is now professor
in Thessalonika has argued that the historical tensions between Eastern
Christianity with the West are not conflicts between the Old Rome and
the New Rome, but were in fact arguments between Byzantium and the
Church of the Franks. This view was given fresh presentation in his
recent Patriarch Athenagoras Memorial Lecture delivered at the Holy
Cross Orthodox School of Theology, Brookline, Mass.11
Most of these historical studies focus almost exclusively on the Byzantine dimension of Orthodoxy. George Every's work broadens this scope
to include other Orthodox embodiments, especially that of Syriac-speaking Christians.12
This survey does not attempt to give an account of contemporary
patristic scholarship such as provided in this journal by Walter J.
Burghardt.131 note only a few recent patristic studies either because they
have particular relevance for modern Orthodox self-understanding or
because they are themselves the fruits of ecumenical co-operation. Several celebrations took place in 1979 to mark the 1600th anniversary of
the death of St. Basil the Great. An ecumenical symposium in Regensburg
that year explored Basil as saint of the one Church and published the
8
Vittorio Peri, La fgrande chiesa' bizantina: L'Ambito ecclesiale dell'ortodossia (Dipartimento di scienze religiose 16; Brescia: Queriniana, 1981).
9
John Meyendorff, The Byzantine Legacy in the Orthodox Church (Crestwood, N.Y.: St.
Vladimir's, 1982); see also his Byzantium and the Rise of Russia: A Study of ByzantinoRussian Relations in the 14th Century (Cambridge: Cambridge University, 1981).
10
Jean Richard, Orient et occident au moyen âge: Contacts et relations (XIF-XV* s.)
(London: Variorum Reprints, 1976), and his Les relations entre l'orient et l'occident au
moyen âge (London: Variorum Reprints, 1977).
11
John S. Romanides, Franks, Romans, Feudalism and Doctrine: An Interplay between
Theology and Society (Brookline, Mass.: Holy Cross Orthodox Press, 1981). See also Ephrem
Meziani, "Vision orthodoxe de l'occident chrétien: L'Eglise orthodoxe des Gaules au IVe et
Ve siècles," Messager orthodoxe no. 78 (1978) 11-35.
12
George Every, Understanding Eastern Christianity (London: SCM, 1980).
13
"Literature of Christian Antiquity, 1975-1979," TS 41 (1980) 151-80.
628
THEOLOGICAL STUDIES
lectures in a commemorative volume.14 From Toronto's Pontifical Mediaeval Institute a non-Orthodox scholar investigated Basil's understanding of Church and Church office.15 Others have described Basil as an
ecumenical theologian or analyzed the structure of his fourth-century
Church.16 Studies on Basil's theology of the Holy Spirit have also appeared.17
Another pertinent patristic undertaking by an American Benedictine
was preparation of a new English version of Maximus the Confessor's
Mystagogia (PG 91, 657-717), translated as "The Church, the Liturgy
and the Soul of Man."18 The Orthodox Archbishop of Brussels, Basil
(Vasilii) Krivochéine, published in association with the Benedictines of
Chevetogne, Belgium, an investigation of Simeon the New Theologian
(A.D. 949-1022).19
Several English Orthodox scholars have begun translation of the
historically influential Philokalia ("love of the beautiful"), a collection of
Eastern ascetical and devotional texts written between the fourth and
fifteenth centuries, compiled by St. Nikodimos of the Holy Mountain
and St. Makarios of Corinth, and published in Greek at Venice in 1782,
re-edited in 1892 and again in 1957-63.20 Thisflorilegium,a guide to the
contemplative life, became a valued patrology for hesychasm, the search
for hèsychia, stillness or peace union with God, a virtue akin to the
Western monastic quies. Two volumes of a projected five have already
appeared. The introductions and glossary of technical terms are very
14
Basilius Heiliger der einen Kirche: Regensburger ökumenisches Symposion 1979, eds.
A. Rauch and P. Imhof (Munich: G. Kaffke, 1981); Ernst Chr. Suttner, "Regensburger
ökumenisches Symposion 1979 im Gedenkjahr des hl. Basilius (379)," Christliche Osten 34
(1979) 59-62.
15
P. J. Fedwick, The Church and the Charisma of Leadership in Basil of Caesarea (Studies
and Texts 45; Toronto: Institute of Mediaeval Studies, 1979).
16
Reinhard Hübner, "Basilius der Grosse, Theologe der Ökumene, damals und heute,"
in Der Dienst für den Menschen in Theologie und Verkündigung: Festschrift für Alois Brems,
ed. R. M. Hübner et al. (Regensburg: Pustet, 1981) 207-16; Konstantin G. Bonis, "Basilios
von Caesarea und die Organisation der christlichen Kirche im vierten Jahrhundert,"
Theologia 51 (1980) 7-21, 209-21, 425-35, 633-44; 52 (1981) 7-13, 209-16, 417-22, 625-30.
17
Pia Luislampe, O.S.B., Spiritus vivificans: Grundzuge einer Theologie des Heiligen
Geistes nach Basilius von Caesarea (Münster: Aschendorff, 1981); Cyril Karam, "Saint Basil
and the Holy Spirit: Some Aspects of His Theology," Word and Spirit 1 (1979) 137-64.
(This new periodical is available from St. Bede's Publications, Box 132, Still River, MA
01467, USA.)
18
The Church, the Liturgy and the Soul of Man: The Mystagogia of St. Maximus the
Confessor, tr. with commentaries by Dom Julian Stead, O.S.B. (Still River, Mass.: St.
Bede's, 1982).
19
Basil Krivochéine, Dans la lumière du Christ: Saint Syméon le nouveau théologien 9491022: Vie, spiritualité, doctrine (Chevetogne: Monastère, 1980).
20
The Philokalia: The Complete Text Compiled by St. Nikodimos of the Holy Mountain
and St. Makarios of Corinth, tr. and éd. G. E. H. Palmer, P. Sherrard, and K. Ware, Vols.
1 and 2 (London: Faber and Faber, 1979-82).
629
helpful. Olivier Clément has published a popular anthology in French of
Eastern patristic writers which is enjoying much success among Francophone readers.21
Another patristic project underway will surely increase appreciation
for the non-Byzantine traditions of Eastern Christianity, the series
Patrimoine arabe chrétien initiated by Khalil Samir, S.J., of the Pontifical
Oriental Institute in Rome and supported by Neophytos Edelby, Greek
Catholic (Melkite) Bishop of Aleppo, Syria. The volumes make available
critical editions of little-known Arab Christian literature written between
A.D. 700 and 1350, a corpus estimated at some 1000 works written by
200 different Christians. To date there have been published in Arabic:
The Lamp of Understanding (ca. 950) by Sawïrus Ibn al-Muqaffa'; A
Treatise on the Unity (of God) (A.D. 941) by Sheikh Yahyâ Ibn 'Adì; A
Treatise on the Existence of the Creator and on the True Religion by
Theodore Abu Qurra (d. ca. 800); and A Treatise on the Incarnation and
the Truth of Christianity by Bülus al Bûshï (fi. 1240). Several further
volumes are currently with the printer. The work of preparing translations of these texts will be left to other scholars. However, even for those
without a knowledge of Arabic, the lengthy introductions in French or
English and the exhaustive bibliographies are invaluable. These Arabic
Christian publications are available from the Pontifical Oriental Institute
(Piazza S. Maria Maggiore 7,1-00186 Rome). Descriptions of this project
have been published by its director, Khalil Samir, and also'one by Henri
Teissier, Archbishop of Alger.22 The journal Isfamochristiana regularly
publishes a critical bibliography of those early Arab Christian writers
who participated in dialogue with Muslims about religion or learning.
This journal is published at the Center of Studies for Muslim-Christian
Dialogue (Piazza S. Appolinare 49,1-00186 Rome).23
21
Olivier Clément, Sources: Les mystères chrétiens des origines (Paris: Stock, 1982).
Khalil Samir, S.J., "La tradition arabe chrétienne: Etat de la question, problèmes et
besoins," in Actes du premier congrès international d'études arabes chrétiennes (Goslar,
Septembre 1980) (Orientalia Christiana analecta 218; Rome: Oriental Institute, 1982) 21120; also his "La tradition arabe chrétienne et la chrétienté de Terre-Sainte," in Tantur
Conference on Christianity in the Holy Land, ed. D. M. A. Jaeger (Studia oecumenica
hierosolymitana 1; Tantur-Jerusalem: Franciscan Press, 1981) 343-432. See also Henri
Teissier, "Une patrologie arabe," Revue de l'Institut catholique de Paris no. 3 (1982) 61-66.
23
Adel-Théodore Khoury, "Apologétique byzantine contre l'Islam (VIIP-XIIP siècle):
Introduction et Ρ Partie: Dieu, Trinité Sainte," Proche orient chrétien 29 (1979) 242-300;
"IIe Partie: Jésus Christ, Fils de Dieu, Sauveur," 30 (1980) 132-74; "IIP Partie: La religion
chrétienne," 32 (1982) 14-49. See also John Meyendorff, "Byzantine Views of Islam," in
Byzantine Legacy (η. 9 above) 89-114. On modern contacts between these two religions,
see Martin Speight, "Christian-Muslim Dialogue in the United States," Islamochristiana 7
(1981) 201-10; "Bibliographie du dialogue islamo-chrétien," ibid. 1 (1975) 125-81; 2 (1976)
184-249; 3 (1977) 255-86; 4 (1978) 247-67; 5 (1979) 299-317; 6 (1980) 259-99; 7 (1981)
299-307; Alexandre Popovic, "Les rapports entre l'Islam et l'orthodoxie en Yougoslavie,"
in Aspects de l'orthodoxie: Structures et spiritualité: Colloque de Strasbourg (Novembre 1978)
(Paris: Presses Universitaires, 1981) 169-89 (hereafter cited as Aspects).
22
630
THEOLOGICAL STUDIES
Bibliography and Chronicles
For bibliographical material on Orthodoxy, the theologian is provided
with a number of sources. The lengthiest ones are found in Ostkirchliche
Studien, Byzantinische Zeitschrift, Internationale kirchliche Zeitschrift,
and Theologische Rundschau.24 Unfortunately, these bibliographies lack
subdivisions, hence gathering data on a specific topic is a frustratingly
slow process. A recent welcomed exception is the carefully indexed
bibliography prepared by the American Theological Library Association
(ATLA) through computer data bases prepared from the bibliographies
in Religion Index One and Religion Index Two.25 The format, oversized
computer pages, is rather clumsy, but it is an indispensable instrumentum
laboris for any theological reference library devoted to Eastern Christianity. The bibliography uses the headings of the U.S. Library of Congress,
which, as in other theological areas, require further refinement.
For material connected with the Orthodox bilateral conversations we
are indebted to publications coming from Rome's Centro pro Unione
(Via S. Maria dell'Anima 30; 1-00186 Rome). In 1978 a member of the
Center, James F. Puglisi of the Atonement Friars, produced a workbook
of bibliographies on interchurch dialogues.26 This workbook is now updated annually in the Center's bulletin. Its subcategories are regularly
refined and aligned with those of the Faith and Order Commission. A
new edition of this work is now in preparation.
The review Byzantine Studies/Etudes byzantines produced recent bib24
Horst Rohling, "Zeitschriftenschau," Ostkirchliche Studien 27 (1978) 74-85, 223-34;
28 (1979) 62-71, 220-30; 29 (1980) 61-72, 214-26; 30 (1982) 60-72, 174-84; 31 (1982) 6880, 223-33; H. Tretter, "Bibliographie," Ostkirchliche Studien 27 (1978) 86-104, 235-80,
342-83; 28 (1979) 72-96, 231-80, 351-82; 29 (1980) 73-96, 227-72, 350-82; 30 (1981) 7396, 185-208, 337-82; 31 (1982) 81-104, 234-80, 348-82; A. Hohlweg and Hörmann-V.
Stepski, eds., "Bibliographische Notizen und Mitteilungen," Byzantinische Zeitschrift 71
(1978) 130-299,375-591; 72 (1979) 122-296,368-573; 73 (1980) 129-322,382-578; 74 (1981)
117-307, 369-591; 75 (1982) 86-312, 382-566; Bertold Spuler, "Die orthodoxen Kirchen,"
Internationale kirchliche Zeitschrift 67 (1977) 67-105,197-223; 68 (1978) 57-82,173-98; 69
(1979) 65-87, 217-43; 70 (1980) 84-117, 233-61; 71 (1981) 1-24, 145-78; 72 (1982) 3-32,
163-90; 73 (1983) 3-26; Wilhelm Kahle, "Die Erforschung der orthodoxen Kirchen und der
Kirchen des Ostens," Theologische Rundschau 45 (1980) 338-57; 47 (1982) 73-95.
25
Eastern Christianity: A Bibliography from the ATLA Religion Database, éd. G. F.
Dickerson and P. D. Petersen (Chicago: ATLA, 1982). Available from 5600 S. Woodlawn
Ave., Chicago, IL 60637.
26
James F. Puglisi, S.A., A Workbook of Bibliographies for the Study of Interchurch
Dialogues (Rome: Centro pro Unione, 1978). Updated each year in the Centro pro Unione,
Bulletin no. 15 (1979); 17 (1980); 19 (1981); 21 (1982). For 1983 there is projected an
updated volume: A Bibliography of Interchurch and Interconfessional Theological Dialogues.
See also Sever J. Voicu, "Ecumenical Dialogues: Bibliographical Problems and Forthcoming
Publications," Centro pro Unione, Bulletin no. 22 (1982) 10-14.
631
liographical repertories of American and Canadian publications, Byzantine studies in English translations, and a survey of pertinent dissertations.27 This material also includes data beyond the specifically religious
or theological. Byzantine scholars have published surveys about Eastern
relations with Western churches for the periods A.D. 500 to 1500 and
from 1453 to the present. For 1959 to 1974 there now exists a bibliographical study of relations between the Byzantine Church and the West.28
Another source, being published behind schedule because of financial
and staffing problems, is the Internationale Oekumenische Bibliographie/
International Ecumenical Bibliography (the so-called IOB) begun in
1967.29 In 1980 a single volume (Vol. 12-14) was published to cover
material printed in the years 1973-75. Two further double volumes are
announced: Vol. 15-16 (for publications printed in 1976-77) and 17-18
(for 1978-79). To my knowledge, these volumes have not yet been
published. Thereafter the IOB will be absorbed by the theological bibliography published by the Center for Information and Documentation
(THEODOR) at the University Library of Tübingen (Universitätsbibliothek, Postfach 2620, Wilhelmstr. 32, D-7400 Tübingen, West Germany).
To understand the life of the Orthodox churches, one needs to be
acquainted not only with recent publications but also with international
events and encounters. Such events are reported in the various national
or diocesan newspapers, but on an international scale the news service
Service Orthodoxe de presse (14 rue Victor Hugo, F-92400 Courbevoie,
France) and the publication of the Ecumenical Patriarchate's Center in
Geneva Episkepsis (37 Chemin de Chambésy, CH-1292 Chambésy-Geneva, Switzerland) are indispensable. The latter publication appears in
two separate editions, Greek and French. A recent addition to this kind
of news service is the monthly publication of the Greek Orthodox
community in Rome, Notizie ortodosse (Via Sardegna 153,1-00187 Rome).
From a Roman Catholic perspective, detailed chronicles of Orthodox life
27
Irene Vaslef, "Byzantium: A Bibliographic Repertory of American and Canadian
Publications," Byzantine Studies/Etudes byzantines 7 (1980) 72-77, 209-20; 9 (1982) 12632, 305-15; Emily Albu Hanawalt, "An Annotated Bibliography of Byzantine Sources in
English Translation," ibid. 9 (1982) 68-87; Alice-Mary Talbot, "Byzantine Dissertation
Survey," ibid. 9 (1982) 88-125, 250-304.
28
Deno J. Geanakoplos, "Important Recent Research in Byzantine-Western Relations:
Intellectual and Artistic Aspects, 500-1500," in Charanis-Studies: Essays in Honour of
Peter Charanis (New Brunswick, N.J.: Rutgers University, 1980) 60-78; Vasil T. Istavridis,
"Bibliography of Church History (1453 to the Present)," Theohgia 48 (1977) 400-418;
Stephen Gero, "The Byzantine Church and the West: A Survey of Recent Research," Greek
Orthodox Theological Review 23 (1978) 69-82.
™ Internationale oekumenische Bibliographie/International Ecumenical Bibliography
(IOB) 12/13/14 (1973-75) (Munich: C. Kaiser; Mainz: Matthias-Grunewald, 1980).
632
THEOLOGICAL STUDIES
and theology appear in Irénihon and in Diakonia (New York).30 The
Vatican Secretariat for Christian Unity also publishes Orthodox and
Catholic statements and events in its Information Service (or the French
counterpart Service d'information).31
Publication of the annual Yearbook of the Orthodox Church, edited by
Alex Proc, has now become irregular. Although annual publication was
projected, the last issue I have been able to locate is the 1978 edition
(available from Postfach 801425, D-8000 Munich, West Germany).32 The
language of the title has alternated in the past year by year, from German
to French to English. This yearbook is useful since it includes a detailed
list of patriarchs, bishops, including their family names, and brief historical accounts of the origins of various Orthodox, jurisdictions, etc.
Very recently several new journals have begun publication, such as
Christian Orient, begun in 1980 by India's Thomas Christians (St.
Thomas Apostolic Seminary, Kottayam 686010, Kerala, India), Star of
the East, new series, an ecumenical journal dealing especially with the
Oriental and Eastern Orthodox Christians (P.O. Box 98, Kottayam
686001, Kerala, India), Ekklésia hai Theologia/Church and Theology,
begun in 1980, publishing articles in Greek and some English (Thyateira
House, 5 Craven Hill, London W. 2), Nicolaus, begun in 1973 (Via
Bisanzio e Rainaldo 15, 1-70122 Bari, Italy), under the editorship of the
Dominican S. Manna. This journal is particularly valuable for its publication of the annual Bari dialogues between Eastern and Western theologians.
Orthodoxy in Specific Countries
Greece
One useful way to remain informed on the concerns of modern Orthodoxy is to keep abreast of church life in individual countries where
Orthodoxy has had a significant historical presence. Greece, where the
Orthodox population represents almost 98 percent of the population, has
30
"Chronique religieuse: I. Relations interconfessionnelles; II. Chronique des églises,"
Irénikon 51 (1978) 83-129, 216-68, 374-435, 521-77; 52 (1979) 69-144, 244-93, 374-423,
513-87; 53 (1980) 61-104, 209-77, 354-428, 513-81; 54 (1981) 87-140, 222-89, 374-429,
498-571; 55 (1982) 61-137, 214-81, 367-431, 519-81; Thomas F. Sable, S.J., "A Survey of
Eastern Christianity," Diakonia 13 (1978) 63-79; 14 (1979) 41-53; 15 (1980) 64-73; 16
(1981) 29-39; 17 (1982) 63-79.
31
Secretariat for Christian Unity, "Relations with the Churches of the East," Information
Service no. 37 (1978) 1-6; 39 (1979) 13; 40 (1979) 9-14; 41 (1979) 3-8; 43 (1980) 45-48; 44
(1980) 102-15; 45 (1981) 22-25, 27; 47 (1981) 116-22; 49 (1982) 56-60,107-12; Secrétariat
pour l'unité des chrétiens, "Relations avec les églises d'orient," Service d'information no.
37 (1978) 1-6; 39 (1979) 14; 40 (1979) 10-15; 41 (1979) 4-8; 43 (1980) 52-56; 44 (1980) 11225; 45 (1981) 23-26, 28; 47 (1981) 120-26; 49 (1982) 61-65, 115-20.
32
Yearbook of the Orthodox Church, ed. Alex Proc (Munich: Proc, 1978).
633
been the object of several studies recently.33 Two events there have
attracted special attention. First was the promulgation of a new constitution in 1975 which brought to an end the military dictatorship (196774) of the country. To modernize the Byzantine heritage of close Church
and state relations, the Greek constitution attempted to work out a
relationship somewhere between partnership (synaUUia) and separation.
While the Greek Church's request for privileged status was not fully
complied with, Church and state are much more interrelated than in the
United States.34 New laws regarding the possibility of a civil wedding
ceremony and regarding divorce will be noted later in the doctrinal
section of this survey.
Another matter that has received attention was the establishment in
1979 of diplomatic relations between Greece and the Vatican.35 The
faculty of theology at the University of Athens protested this act because
it implied that the pope legitimately exercises temporal power.
One study about Greece has focused on that specific group of Orthodox
who separated themselves from the state Church of Greece, the so-called
Palaioemerologitai (literally, the "old calendarists").36 Known also as the
Church of True Orthodox Christians of Greece, a church which numbers
in the hundreds of thousands, the group continues to reject the use of
the Gregorian calendar. Separatist groups such as this one make the
Orthodox hesitant to introduce changes in the liturgy, in the calculation
of the date of Easter, or in fasting regulations, which might further
disrupt the unity of Orthodoxy.
Within the confines of Greece are the monastic communities of Mount
Athos, ecclesiastically under the supervision of the Ecumenical Patriarchate of Constantinople. The monks of the "Holy Mountain," a peninsula jutting out from the coast of Northern Greece, form a conglomerate
of some 20 monasteries with a population of 1000 monks.37 Excellent
statistical information on these monasteries is now available. Consistently the monks of Mt. Athos have spoken out vigorously against
ecumenical co-operation with the heretical Roman Catholic Church. For
33
Xavier Jacob, "La renaissance de l'église grecque orthodoxe dans le monde," Informations catholiques internationales no. 542 (1979) 20-24.
Âthanasios Basdekis, "Between Partnership and Separation: Relations between
Church and State in Greece under the Constitution of 9 June 1975 "Ecumenical Review 29
(1977) 52-61. See also n. 232 below.
35
For an account of the establishment of diplomatic relations, cf. Istina 25 (1980) 27377.
36
Chrysostomos, Archimandrite, uPalaioemerologitai: An Overview of the Old Calendar
Orthodox Church of Greece," Diakonia 15 (1980) 32-48.
37
George I. Mantzaridis, "Mount Athos and Today's Society," Greek Orthodox Theological Review 26 (1981) 225-36. See also E. C. Suttner, "Der hl. Berg Athos und die Rumänen,"
Christliche Osten 28 (1983) 16-17, 20-25.
634
THEOLOGICAL STUDIES
instance, before the first official international consultation between
Orthodox and Roman Catholics at Patmos/Rhodes (1980) all the superiors and representatives of the monasteries in Mount Athos signed a
statement dated April 22 (April 6 according to the old calendar) of that
year protesting Orthodox association with heretics.38 Their request to
meet personally with the Ecumenical Patriarch was rejected at first, but
Patriarch Demetrios did meet with their representatives on October 1316, 1981, chiding them for their "unjustified anxiety" that Orthodoxy
was compromising its beliefs. The unecumenical stance of the Mount
Athos monks and the tone of their public statements have been criticized
by individual Orthodox theologians such as Elisabeth Behr-Sigel.39 After
the Ecumenical Patriarch stated in his Easter message (April 18, 1982)
that he hoped one day that all Christians would someday celebrate Easter
on a common date, the superiors of Mt. Athos responded on May 4 that
they had grave doubts about a "common celebration of Easter with the
heretics."
Turkey
The difficult situation of the Orthodox community in Turkey, where
now only one percent of the population of 45 million is Christian, has
been reported in the media over the last decade. The situation is especially
troubling inasmuch as the Ecumenical Patriarchate of Constantinople is
located in a section of modern Istanbul known as the Phanar. In 1964
the Turkish government required the closing of the Orthodox printing
press, causing the suppression of its journal. In 1971 the Orthodox
theological school at Halki was suspended since it was not allowed to
accept new students. Travel restrictions and heavy taxation of the
Orthodox have worsened a situation that the Patriarch described as
his people's "Calvary" and "crucifixion." The Orthodox population in
Istanbul has been reduced very seriously to about 8000. Besides this
Greek Orthodox community, there are also some 30,000 to 40,000 Syrian
Orthodox and some 14,000 Armenian Christians in Turkey. Several
recent studies attempt to explain the background to the Muslim attitudes
towards Christians in that country.40
38
See Irénikon 54 (1981) 111-12, 531-32, 554-55; "Les moines de l'Athos et le dialogue
avec Rome," Unité des chrétiens 41 (1981) 31-32. The Athos text, "Announcement of the
Extraordinary Joint Conference of the Sacred Community of the Holy Mount Athos
concerning the Dialogue between the Orthodox and Roman Catholics," Diakonia 16 (1981)
80-82.
39
Elisabeth Behr-Sigel, "L'Athos et le dialogue avec Rome," Service orthodoxe de presse
no. 66 (1982) 12-14.
40
J. Kerkhofs, ed., "L'Eglise en Turquie," Pro Mundi Vita: Dossiers no. 13 (1981) 1-19;
Franz Jockwig, "Christen in der Türkei," Christliche Osten 28 (1983) 3-7; Hansgerd
Göckenjan, "Die Türkei und ihre christliche Minderheiten," Ostkirchliche Studien 30 (1981)
97-129; Xavier Jacob, "Les chrétiens de Turquie," Informations catholiques internationales
no. 565 (1981) 34-38.
635
Soviet Union
The status of Orthodoxy in the Soviet Union is a complex one requiring
nuancing. Observers sometimes extrapolate from the religious climate in
one part ofthat country to another. Political allegiances and geographical
factors influence one's assessment. For instance, a book on Russian
Orthodoxy recently published in East Germany received high marks for
its description of church life there but is criticized for downplaying
persecution or political pressures under which Christians find themselves
there.41 For a stunning visual record of traditional and modern Orthodoxy
in the Soviet Union an oversized illustrated volume is available, in several
languages, the collaboration between a West European photographer and
Archbishop Pitirim (Nechayev), head of the department of publications
for the Moscow Orthodox patriarchate.42
One recent historical study has addressed the early years of Christianity in Russia.43 But it is largely the nineteenth- and «arly-twentiethcentury religious scene that consistently receives attention. One such
study investigates the life and writings of the nineteenth-century theologian Alexander Boukharev (1822-71), judged to have anticipated later
developments in Orthodox religious thought.44 Other historical studies
include investigations on Russian Orthodoxy under the Old Regime
which attempt to correct popular misconceptions about religious life
then.45 A Roman Catholic has studied the history of the Vatican relationship with Russia and Poland in the wake of the political changes in
the first quarter of this century.46 For the recent era the Paris-based
journal Istina has devoted two issues to governmental and ecclesial
institutions in Russia.47 On this recent period the studies are numerous.
41
Hans-Dieter Döpmann, Die russische orthodoxe Kirche in Geschichte und Gegenwart
(Berlin: Union, 1977).
42
The Orthodox Church in Russia, ed. Archbishop Pitirim, photos by Fred Mayer
(London: Thames and Hudson; New York: Vendome, 1982).
43
Ludolf Müller, "Problems der Christianisierung Russlands und der Frühgeschichte des
russischen Christentums," in Aspects 67-77.
44
Elisabeth Behr-Sigel, Alexandre Boukharev, un théologien de l'église orthodoxe russe
en dialogue avec le monde contemporain: Introduction et lettres à Valerien et Alexandra
Lavrski (Paris: Beauchesne, 1977).
45
Russian Orthodoxy under the Old Regime, eds. Robert L. Nichols and Theofanis George
Stavrou (Minneapolis: University of Minnesota, 1978); see esp. Edward Kasinec, "A
Bibliographical Essay on the Documentation of Russian Orthodoxy during the Imperial
Era," ibid. 205-28. Also: James W. Cunningham, A Vanquished Hope: The Movement for
Church Renewal in Russia, 1905-1906 (Crestwood, N.Y.: St. Vladimir's, 1981).
46
Edmund Przekop, "Unionsbemühungen und Unionsmethoden des Heiligen Stuhls in
Polen und Russland, 1918-1939," Catholica 36 (1982) 257-65.
47
See Istina 23 (1978) 149-327; 26 (1981) 3-224; William C. Fletcher, "Backwards from
Reactionism: The Demodernization of the Russian Orthodox Church," in Religion and
Modernization in the Soviet Union, ed. Dennis J. Dunn (Boulder, Colo.: Westview, 1977)
205-38; William C. Fletcher, Soviet Believers: The Religious Sector of the Population
636
THEOLOGICAL STUDIES
Those written by émigrés are highly skeptical of the alleged freedom of
Orthodoxy in the USSR.48 One writer tries to identify the distinctive
character of governmental supervision over church life in the Soviet
Union by comparing the Soviet situation to eight other Communist
countries.49
In 1975 there appeared first in Russian and then in French translation
a "secret document" on religion in the USSR.50 This administrative
report was prepared by the then Vice-President of the Soviet Council for
Religious Affairs (Mr. Fourvov) for a plenary meeting of the central
committee of the Soviet Communist Party. Although its contents are not
startlingly new, the report does present a graphic account of political
interest of the party in what is going on in the Orthodox Church,
especially in ecclesiastical appointments.
Russian theology, especially ecclesiology, has been the object of several
recent studies.51 Accounts of church life in specific areas of the Soviet
Union (Georgia, the Ukraine) and in neighboring countries (Bulgaria)
are available.52 Regarding the neighboring Orthodox Church of Finland,
(Lawrence, Kan.: Regents Press of Kansas, 1981); Christel Lane, Christian Religion in the
Soviet Union: A Sociological Study (Albany: State University of New York, 1978); James
D. Moss, "The Russian Orthodox Church in the USSR," Diakonia 12 (1977) 71-80; 13
(1978) 176-84; Die russische orthodoxe Kirche in der Gegenwart: Beitrage zu einem Symposium der deutschen Gesellschaft für Osteuropa Kunde, ed. Wolfgang Kasack (Munich:
Otto Sagner, 1979); Th. van der Voort, "La mia esperienza nel seminario di Leningrado,"
Russia cristiana 4, no. 3 (1979) 12-31, French: "Impressions sur la vie à l'académie de
théologie et au séminaire de Leningrad," Contacts 31 (1979) 416-32; "L'Eglise orthodoxe
russe: Autour d'un voyage," Unité des chrétiens no. 41 (1981) 1-41; E. Vauthier, "La Russie
orthodoxe: Impressions de voyage," Esprit et vie 90 (1980) 2.
48
Peter J. Babris, Silent Churches: Persécution of Religions in the Soviet Dominated
Areas (Arlington Heights, 111.: Research Publications, 1978); Franz Hummer, Bischöfe für
den Untergrund: Zur Praxis der Geheimbischöfe in der katholischen Kirche (Vienna and
Munich: Herold, 1981).
49
Philip Walters, "Christians in Eastern Europe: A Decade of Aspirations and Frustrations," Religion in Communist Lands 11 (1983) 6-24.
50
Rapport secret au Comité central sur l'état de l'église en US.S.R. (Paris: Seuil, 1980).
On this see Istina 26 (1981) 107-37. Also: Robert Hotz, "Geheimbericht zur Lage der
russisch-orthodoxen Kirche," Orientierung 44 (1980) 99-101; Johannes Chrysostomos
[Blaschkewitz], O.S.B., "Ein aufschlussreiches Dokument über die russische Kirche,"
Christliche Osten 35 (1980) 97-101.
51
Augustin [Nikitin], "Traditionen der russischen Theologie," Stimme der Orthodoxie
no. 12 (1981) 33-50; Alf Johansen, "Survey of Writings of Theologians of the Moscow
Patriarchate on Ecumenical Themes," Journal of Ecumenical Studies 15 (1978) 291-300;
Franz Jockwig, "Ökumenische und antiökumenische Haltung der russisch-orthodoxen
Kirche," Christliche Osten 33 (1978) 4-12.
52
Gerd Stricker, "Chronik, aus der russisch-orthodoxen Kirche," Kirche im Osten 23
(1980) 134-56; 24 (1981) 156-80; 25 (1982) 154-63; Werner Völker, "Chronik, aus der
bulgarisch-orthodoxen Kirche," ibid. 23 (1980) 125-34; 24 (1981) 151-56; 25 (1982) 151-54;
637
autocephalous since 1919 from the Russian patriarchate, a new study in
English is available.53
Romania
Another country with a strong Orthodox majority, Romania, is second
after the Soviet Union in the number of church members. Because of its
theological vitality it might be considered from that point of view the
dominant Orthodox country today.54 Romania operates two theological
institutes for higher studies at Bucharest and Sibiu and has seven
theological seminaries. For a Communist country it has a large number
of journals, one published in French, though curiously it bears an English
title: Romanian Orthodox Church News (Str. Antim Nr. 29, 70666 Bu
charest VI, Romania).
Again it is difficult to generalize about Orthodoxy there. One fact
hardly ever mentioned today is that prior to Oct. 21, 1948, Catholics
numbered about one and a half million, half of whom were Latin Rite
Catholics, especially among the Hungarian and German populations of
Transylvania, and one half Byzantine Rite Catholics. This Eastern
Catholic Church was suppressed by governmental decree in 1948 and its
members were required to become part of the Romanian Orthodox
Church.55 Roman Catholics are often distressed by the silence of the
Peter Hauptmann, "Chronik, aus der georgisch-orthodoxen Kirche," ibid. 23 (1980) 16070; 24 (1981) 183-90; 25 (1982) 166-68; Vasyl' Κ. Lypkivs'kyj, Die ukrainische autokephale
orthodoxe Kirche: Erinnerungen des Metropoliten VasyVK. Lypkivs'kyj, ed. Rudolf Armstark
(Das östliche Christentum N.F. 33; Würzburg: Augustinus, 1982); The Ukrainian Catholic
Church 1945-1975; A Symposium, eòa. Miroslav Labunka and Leonid Rudnytzky (Philadelphia: St. Sophia Religious Association of Ukrainian Catholics, 1976).
53
Orthodoxy in Finland: Past and Present, ed. Veikko Purmonen (Kuopio, Finland:
Orthodox Clergy Association, 1981).
54
"L'Eglise en Roumanie," Pro Mundi Vita: Dossier Europe/Amérique du Nord no. 4
(1978) 1-32; L'Eglise orthodoxe roumaine dans le passé et aujourd'hui (Bucharest: Institut
biblique et de Mission de l'Eglise Orthodoxe Roumaine, 1979); Ortodoxia 33, no. 4 ( Oct.Dec. 1981) 497-572, containing five articles, in Romanian, on the 100th anniversary of the
Faculty of Theology, Bucharest; Radu Constantin Mirón, "Chronik, aus der rumänischorthodoxen Kirche," Kirche im'Osten 25 (1982) 145-51; Cesar Vasiliu, "A History of
Theological Education in the Romanian Orthodox Church" (in Romanian), Biserica Ortodoxa Romania 99 (1981) 979-1017; Traían Valdman, "Il 50° di patriarcato e il 90° di
autocefalia festeggiati nella chiesa ortodossa romena," Oriente cristiano 16, no. 2 (1976) 520; Ernst Christoph Suttner, Beiträge zur Kirchengeschichte der Rumänen (Vienna and
Munich: Herold, 1978); Cesare Alzati, Terra romena tra oriente e occidente chiese ed etnie
nel tardo '500 (Milan: Jaca, 1981).
55
Ion Ratiu, "Les uniates en Roumanie," Catacombes: Messager supraconfessionel de
l'église du silence 11, no. 132-33 (1982) 5. (Available: B.P. 98, F-92405 Courbevoie, France.)
Also: Dumitru Staniloae, "L'Uniatisme en Transylvanie: Un phénomène définitivement
disparu," Romanian Orthodox Church News 12, no. 1 (1982) 3-5.
638
THEOLOGICAL STUDIES
Romanian Orthodox Church regarding this governmental decision. Recently there was founded a "Committee to Save the Romanian Uniate
Church," but a Dominican writing in Istina, though sympathetic to the
plight of that outlawed church, questioned the motives offered for the
existence ofthat committee, namely, its role in preserving the "Latinity"
of Romanian culture against further Slavization of the country.56
Besides two useful background studies on earlier Romanian Christianity, there was recently published a comprehensive study of modern
Romanian Orthodoxy by a professor at Lafayette College, Easton, Pa.57
While not blind to the troubles of the Orthodox Church there, the author,
E. A. Pope, admires its remarkable coexistence with the Communist
state. He admits that there are profound ambiguities, perplexities, and
problems for churches in any Marxist state, but he points to the existence
of its 10,000 priests and 12,000 places of worship. What he challenges is
the assumption that the only true Christian life in Romania is found in
the underground church. Another study, by Romanian Bishop Antonie
(Plamadeala), attests to the generally harmonious relations between the
Church and the government.58
Special works have addressed the relations of the Romanian Orthodox
Church with other Christians.59 As will be noted later, the Orthodox
there have theological conversations underway with the Evangelische
Kirche Deutschland.
In the United States there are three separate Romanian Orthodox
jurisdictions: the Romanian Orthodox Church and Canonical Episcopate
of America (directly under the Patriarch of Romania), the Romanian
Orthodox Episcopate of the Western Hemisphere (under the Russian
Synodal Church in Exile), and the largest and most influential, the
56
J. Goia, O.P., "La création d'un 'Comité de salut de l'église roumaine unie/ " Istina 23
(1978) 328-30, with documents 330-36.
57
Krista Zach, Orthodoxe Kirche und rumänisches Volksbewusstsein im 15. his 18.
Jahrhundert (Wiesbaden: O. Harrassowitz, 1977); Keith Hitchins, Orthodoxy and Nationality: Andreiu Saguna and the Rumanians of Transylvania, 1846-1873 (Cambridge, Mass.:
Harvard University, 1977); Earl A. Pope, "The Orthodox Church in Romania," Ostkirchliche
Studien 31 (1982) 297-310.
58
Antonie [Plamadeala], "Church and State in Romania," in Church and State: Opening
a New Ecumenical Discussion, ed. L. Vischer et al. (Faith and Order Paper 85; Geneva;
WCC, 1978) 90-106; response 106-13.
59
Cezar Vasiliu, "La chiesa ortodossa rumena e le sue relazioni con la chiesa cattolica
negli anni del postconcilio, 1966-1976," Oikoumenikon [Rome] 18 (1978) 13-42; "Les
relations oecuméniques de l'église orthodoxe roumaine," Romanian Orthodox Church News
7, no. 1 (1977) 48-58; no. 2-3 (1977) 34-72; no. 4 (1977) 9-29; Antonie Plamadeala,
"Ecumenical and External Relations of the Orthodox Church of Romania, 1944-1979" [in
Romanian], Ortodoxia 32 (1980) 159-70; E. D. Tappe, "Rumanian Orthodox Church and
the West," in Orthodox Churches and the West, ed. D. Baker (Oxford: Blackwell, 1976)
277-91.
639
Romanian Orthodox Episcopate of America, with more than 60,000
members now in full communion with the Orthodox Church in America.60
Other Countries
In the last five or six years only a few publications treat specifically of
Orthodoxy in the United States. One chapter by Constantelos on the
history of the Greek Orthodox in the United States is informative. Also,
an account of the establishment of a temporary Greek Orthodox settlement in New Smyrna, Florida (1767), first published in 1966, has been
reprinted to coincide with the dedication of a shrine there.61
The Orthodox Church in America (the OCA) has encouraged historical
research on the Alaskan mission, partly to emphasize that chronologically
the original roots of Orthodoxy in North America were planted by
missionaries from Russia and not from Greece. One volume by an
anonymous author, first published in Russian in 1894 to mark the 100th
anniversary of Orthodoxy's arrival in North America, has been reprinted
and several monographs based on archival material from the Alaskan
mission, including studies on St. Herman of Alaska and St. Innocent
(Ivan Popov), early missionaries in Alaska, have appeared.62
Other individual countries such as Albania, the Netherlands, Australia,
and Armenia have been studied from the perspective of Orthodox or
Ancient Oriental Church life.63 The work of Jean Corbon, UEglise des
60
Gerald J. Bobango, The Romanian Orthodox Episcopate of America: The First Half
Century, 1929-1979 (Jackson, Mich.: Romanian American Heritage Center, 1979).
61
See Constantelos (n. 4 above) chap. 5, "The Greek Orthodox in America," 128-65; E.
Panagopoulos, New Smyrna: An Eighteenth Century Greek Odyssey (Brookline, Mass.:
Holy Cross Orthodox Press, 1978).
62
The Russian Orthodox Religious Mission in America, 1794-1837, tr. Colin Bearne, ed.
Richard A. Pierce (Kingston, Ont.: Limestone, 1978); Gregory [Afonsky], A History of the
Orthodox Church in Alaska (1794-1917) (Kodiak, Alaska: St. Herman's Seminary, 1977);
Barbara S. Smith, Orthodoxy and Native Americans: The Alaskan Mission (Historical
Society Occasional Papers 1; Syosset, N.Y.: OCA, Dept. of History and Archives, 1980);
Barbara S. Smith, Russian Orthodoxy in Alaska: A History, Inventory and Analysis of the
Church Archives in Alaska, with an Annotated Bibliography (Anchorage: Alaska Historical
Commission, 1980); Michael Oleska, "Orthodoxy in Alaska: The Spiritual History of the
Kodiak Aleut People," St. Vladimir's Theological Quarterly 25 (1981) 3-19; idem, "The
Orthodox Mission in America," International Review of Mission 71 (1982) 78-87; Fern A.
Wallace, The Tides of Change (Chilliwack, British Columbia: Synaxis [Box 404; Chilliwack,
B. C, Canada], 1977); Paul D. Garrett, St. Innocent, Apostle to America (Crestwood, N.Y.:
St. Vladimir's, 1979); I. Belewzew, "Missionar und Hierarch auf den Inseln der Aleuten:
Zum hundertsten Todestag des Metropolitan Innokenti von Moskau und Kolomna,"
Stimme der Orthodoxie no. 6 (1979) 33-47.
63
Giuseppe Ferrari, "La chiesa ortodossa albanese," Oriente christiano 18, no. 4 (1978)
7-36; Damiano Como, "Una diocesi della chiesa italo-albanese: L'Eparcha di Piana degli
albanesi," Oriente cristiano 21, no. 4 (1981) 1-96; A. Apostolou, "Grieks-orthodoxe christenen in Nederland," Het christelijk Oosten 32 (1980) 99-108; C. Patock, "Die Ostkirche in
640
THEOLOGICAL
STUDIES
arabes (Cerf, 1977), noted in the previous survey, has subsequently
received enthusiastic support by Paul Ternant. His review may supplement two other shorter studies on the special character of Orthodox life
in the Middle East.64
Regarding Christianity in Egypt and Ethiopia, special attention must
be given to the Coptic Church. Two new journals have been established
for the Copts: Coptic Church Review (P.O. Box 1113, Lebanon, Pa.,
17042, USA), founded in 1980, and Le monde copte (4 rue du Général
Maunoury, F-77165 St. Soupplets, France), founded in 1977 to give voice
to the 3500 Copts of French nationality. Gérard Viaud has published a
valuable study largely on the Coptic liturgy, but in which he also provides
a historical introduction on the origins of the Coptic Church and a
chronicle of personages in the Egyptian Church going back to the earliest
centuries.65 Though this section is not critically sophisticated, it does
underscore some commonly held perceptions that Coptic Christians have
of their collective experience. One member of the Coptic Catholic Church
completed a doctoral dissertation at St. Joseph University, Beirut,
Lebanon, a careful analysis of sociological, attitudinal, even linguistic
characteristics of modern Coptic Christians both pre-Chalcedonian and
Catholic. His thesis is summarized at length in Proche orient chrétien.66
Much of the recent writing on the Coptic Church is connected with
the restrictions placed upon the Coptic Pope Shenouda III, who has been
confined by the Egyptian government to the monastery of St. Bishoi in
Australien," Ostkirchliche Studien 27 (1978) 174-200; H. L. Ν. Simmons, "Eastern Ortho
doxy in Australia: A Forgotten Chapter?" St. Vladimir's Theological Quarterly 23 (1979)
181-85; Garabed Amadouni, L'Eglise arménienne et la catholicité: Précis historique et
oecuménique (Venice: St. Lazare, 1978), available from Casa Editrice Armena, San Lázaro,
1-30100 Venice; F. Heyer, ed., Die Kirche Armeniens: Eine Volkskirche zwischen Ost und
West (Die Kirchen der Welt 18: Stuttgart: Evangelisches Verlagswerk, 1978); Jan Willebrands, "Mékhitar et l'union des chrétiens," Proche orient chrétien 28 (1978) 3-17 (Mékhitar
was founder of Armenian communities in Venice and Vienna); Karl H. Jung, "Chronik aus
der armenisch-apostolischen Kirche," Kirche im Osten 23 (1980) 170-76; 24 (1981) 190-92;
25 (1982) 168-71.
64
Ternant's review, Proche orient chrétien 27 (1977) 301-14; Photios Nikitopoulos, "The
Survival of the Orthodox Churches in the Near East," in The Finances of the Church, ed.
W. Bassett and P. Huizing (Concilium 117 [European editions 137]; New York: Seabury,
1979) 123-32; Ernst Chr. Suttner, "Die syrischen Kirchen des vorderen Orients," Christliche
Osten 32 (1977) 93-98.
65
Gérard Viaud, La liturgie des coptes d'Egypte (Paris: A. Maisonneuve, 1978).
^Fadel Sidarouss, S.J., "Eglise copte et monde moderne," Proche orient chrétien 30
(1980) 211-65, short version: Telema 2, no. 3 (1976) 51-59. See also: Athanasios Abadir, "A
propos du rôle oecuménique des coptes catholiques," Telema 4, no. 3 (1978) 41-50; Charles
Richards, "The Copts of Egypt: Congregation or Community," Clergy Review 66 (1981) 1923.
641
the desert of Wadi-el-Natrum.67 His functions were to be performed by
five bishops of the Coptic Papal Synod. In April 1983 an Egyptian highcourt judge upheld the decree by the late President Sadat that stripped
Shenouda of his administrative powers in the Church and abolished the
five-man papal committee. What will be the next development in this
confrontation between the Coptic Pope and the Egyptian government
will depend on the personal decision of President Mubarak.
Also important for its role amid the Ancient Oriental Churches is the
Church of Ethiopia.68 Publications include a recent historical account of
the Church in Ethiopia and a reflection by Archbishop Mathias regarding
the persecution of Christians there. Also published recently is a topsecret document of the Ethiopian government, translated from Amharic
into English, that outlines the role of the so-called DERG committee to
oppress the Christian Church in that country.
Tributes to Orthodox Theologians
In this next section I wish to draw attention to another source of
information about Orthodoxy, namely, tributes paid to recently deceased
Orthodox churchmen. Several Orthodox theologians who died earlier in
this century have been the object of special tribute: Vladimir Solov'ev
(1853-1900), Sergius Bulgakov (1871-1944), and Vladimir Lossky (190358).69 Other theologians have received high commendation: Paul Evdokimov (1901-70), Georges Florovsky (1893-1979), Archbishop Athenagoras Kokkinakis (1909-79), Lev Gillet (1892-1980), the Benedictine monk
who later entered Orthodoxy and published under the name "A Monk of
67
Randall Fegley, "The Plight of the Copts," Commonweal 110 (1983) 17-19; Subhi
Labib, "Der koptische Patriarch in der Krise," Ökumenische Rundschau 31 (1982) 92-100;
Reginald de Sá, O.P., "De situatie van de kopten in Egypte," Het christelijk Oosten 35
(1983) 23-35; Rodolph Yanney, "The Coptic Church under a New Persecution," Coptic
Church Review 2 (1981) 139-40; Raef Marcus, "History of the Patriarchs of the Coptic
Church under the Sword of Islam," ibid. 3 (1982) 153-55; Iris Habib el-Masri, The Story of
the Copts (s.L: Middle East Council of Churches, 1978), available from St. Mary and St.
Anthonious Bookstore, 41-48 63rd St., Woodside, N.Y. 11377.
68
Mathias, Archbishop, "Cry from the Ethiopian Churches," Month 15 (1982) 293-97;
"Top Secret' Anti-Religious Directive" [Ethiopian regime's campaign vs. religion, with
comments by Archibishop Mathias], Month 15 (1982) 298-300; Antonio Furfoli, "La
separazione della chiesa d'Etiopia da Roma, nota storico-teologica," Euntes docete 34 (1981)
83-107.
69
Mark Everitt, "Vladimir Solov'ev—A Russian Newman," Sobornost n.s. 1 (1979) 2338; Barbara Newman, "Sergius Bulgakov and the Theology of Divine Wisdom," St. Vladimir's Theological Quarterly 22 (1978) 39-73; special issue devoted to Lossky, Contacts 31
(1979) 111-238; R. G. Williams, "The Via negativa and the Foundations of Theology: An
Introduction to the Thought of V. N. Lossky," New Studies in Theology 1, ed. S. Sykes
(1980) 95-118.
642
THEOLOGICAL STUDIES
the Eastern Church," Nicolas Zernov (1898-1980), Alexis van der Mensbrugghe (1899-1980), and Panayotis Bratsiotis (d. 1982).70
The sudden death of Nikodim (Rotov), Metropolitan of Leningrad and
Novgorod (1929-78), received wide notice in the press because of the
unusual circumstance of his death. Nikodim suffered a heart attack and
died in the arms of Pope John Paul I on September 5,1978, only shortly
before the pope's own death.71 Nikodim has been hailed as one of the
major ecumenical voices in modern Russian Orthodoxy.72 An unusual
achievement of his career was his study of Pope John XXIII, prepared
for a graduate degree in theology. This thesis, written in Russian, has
been recently translated into German by a Swiss Jesuit, a text of 630
printed pages.73
70
Cho D. Phan, "The Eschatological Dimension of Unity: Paul Evdokimov's Contribution to Ecumenism," Salesianum 42 (1980) 475-99; Thomas E. Bird, "In Memoriam: Georges
Florovsky, 1893-1979," Greek Orthodox Theological Review 24 (1979) 342-50; E. L. Mascall
and Rowan Williams, "Georges Florovsky (1893-1979)," Sobornost n.s. 2 (1980) 69-72;
Kallistos Ware, "Archbishop Athenagoras of Thyateria (1909-79)," Sobornost n.s. 2 (1980)
58-68; Elisabeth Behr-Sigel, "In Memoriam: A Monk of the Eastern Church (Lev Gillet, d.
Mar 25,1980)," St. Vladimir's Theological Quarterly 24 (1980) 202-8; idem, "The Concélébrant at Clamart: Lev Gillet in the Year 1927-8," Sobornost n.s. 3 (1981) 40-52; Helle
Georgiadis, "Obituary: Fr. Lev Gillet," Sobornost n.s. 2 (1980) 79-85; Olivier Rousseau, "Le
'moine de l'église d'orient/ " Irénikon 53 (1980) 175-95; David Balfour, "Memories of Fr.
Lev Gillet," Sobornost n.s. 4 (1982) 203-11; Kallistos Ware, "Nicholas Zernov (1898-1980),"
Sobornost n.s. 3 (1981) 11-32, with an addendum: "The Writings of Nicolas Zernov" 3438; W. Jardine Grisbrooke, "Archbishop Alexis van der Mensbrugghe: Obituary," Sobornost
n.s. 4 (1982) 212-16; on death of Panayotis Bratsiotis, at age of 93, cf. Episkepsis no. 267
(1982) 7.
71
Official letters of the Vatican on the occasion of his death, "The Death of Metropolitan
Nikodim," Information Service no. 39 (1979) 17-20.
72
Christophe J. Dumont, O.P. "Il Metropolita di Leningrado e Novgorod, Nikodim: In
Memoriam (1929-1978)," Unitas 33 (1978) 250-57; Karl C. Felmy and Fairy von Lilienfeld,
"In Memoriam Metropolit Nikodim von Leningrad und Novgorod," Kirche im Osten 21-22
(1978-79) 292-301; Fairy von Lilienfeld, "Metropolit Nikodim von Leningrad und Novgorod: Erinnerungen an eine grosse Persönlichkeit der russischen orthodoxen Kirche," Ökumenische Rundschau 27 (1978) 511-18; Keith A. Nonemaker, "Metropolitan Nikodim and
the Russians," Brethren and Life 26 (1981) 45-58; Κ. Rozemond, "In Memoriam Metropoliet
Nikodim," Het christelijk Oosten 31 (1979) 42-46; Vlaidmir Rusak, "The Funeral of
Metropolitan Nikodim," Journal of the Moscow Patriarchate no. 11 (1978) 12-19; Reinhard
Slenczka, "Die theologische, kirchliche und ökumenische Bedeutung von Metropolit Nikodim," in Die russische orthodoxe Kirche, ed. W. Kasack (Munich: O. Sagner, 1979) 3346; Károly Tóth, Bishop, "The Theological, Ecclesiastical and Ecumenical Importance of
Metropolitan Nikodim," Journal of the Moscow Patriarchate no. 8 (1980) 61-66; no. 9
(1980) 57-62.
73
Nikodim [Rotov], Johannes XXIII: Ein unbequemer Optimist, ed. R. Hotz, S.J. (Zurich:
Benziger, 1978). On this book see Alf Johansen, "Pope John XXIII and Metropolitan
Nikodim," Diakonia 14 (1979) 62-68; Robert Hotz, S.J., "Östliche Korrektur eines westlichen Papstbildes," Christliche Osten 34 (1979) 16-23. See also Nikodim's comments on
Orthodox observers at Vatican II: "Wie kam es zur Entstehung der russisch-orthodoxen
Konzilsbeobachter?" Orientierung 42 (1978) 191-92.
643
In addition to these late Orthodox theologians one can also point to
tributes paid to three non-Orthodox scholars whose lives were dedicated
to promoting understanding of Eastern Christianity: Raymund Emi
(1907-80), Johannes Chrysostomus Blaschkewitz, O.S.B. (1915-81), and
Georges Dejaifve, S.J. (1913-82).74
^Finally, one living Orthodox theologian who recently celebrated his
seventy-fifth birthday, Romanian Orthodox theologian Dimitru Staniloae, has been the subject of several studies.75
Towards the Great and Holy Council
In 1968 a decision was reached by the Pan-Orthodox to convoke, at a
date to be determined, a Great and Holy Council. A First Pan-Orthodox
Preconciliar Conference was held November 21-26,1976, to study initial
reports and recommendations prepared by the Interorthodox Preparatory
Commission. The work of that first conference was described in the
previous instalment of this survey.76 Following that preparatory conference a series of informative articles, addressed principally to the Orthodox community, tried to explain the hopes for the forthcoming Council.77
The Third International Conference of Orthodox Theologians, meeting
in Brookline, Mass., August 28-31,1978, chose as its theme "Theological
74
Death of Raymund Emi (1907-80), Catholica unio 48, no. 4 (1980) 71-88; on J. C.
Blaschkewitz, Ostkirchliche Studien 30 (1981) 323-24; on G. Dejaifve, see J. E. Vercruysse,
"In Memoriam: P. Georges Dejaifve, S.J., 1913-1982," Orientalia Christiana periodica 48
(1982) 269-83.
75
Ion Bria, "Hommage au Père Dumitru Staniloae pour son 75ème anniversaire,"
Contacts 31 (1979) 64-74; Ion Bria, "The Creative Vision of D. Staniloae: An Introduction
to His Theological Thought," Ecumenical Review 33 (1981) 53-59; István Juhász, "Dumitru
Staniloae's Ecumenical Studies as an Aspect of the Orthodox-Protestant Dialogue," Journal
of Ecumenical Studies 16 (1979) 747-64; Teofil Moldovan, "La teología dogmática ortodoxa
de D. Staniloae," Diálogo ecuménico [Salamanca] 15 (1980) 137-47; Daniel Neeser, "The
World: Gift of God and Scene of Humanity's Response: Aspects of the Thought of Father
Dumitru Staniloae," Ecumenical Review 33 (1981) 272-82.
76
Cf. TS 39 (1978) 451-54. For a more recent assessment, see A. Kallis, "Een stap verder
op weg naar het panorthodoxe concilie: De eerste preconciliaire panorthodoxe conferentie,"
Het christelijk Oosten 30 (1978) 15-33.
77
In chronological order: Stanley S. Harakas, Something Is Stirring in World Orthodoxy:
An Introduction to the Forthcoming Great and Holy Council of the Orthodox Church
(Minneapolis: Light and Life, 1978); Gregorio Celada, "El camino hacia el sínodo panortodoxo," Nicolaus 6 (1978) 253-87; Alexis Kniazeff, "La crise des structures et le concile
panorthodoxe," in Aspects 97-109; Bartholomäus [Archondonis], Bishop of Philadelphia,
"Notes sur le futur saint et grand concile de l'église orthodoxe," Proche orient chrétien 29
(1979) 3-16; Stanley Harakas, "Will There Ever Be a Great and Holy Council of the
Orthodox Church?" Ecumenical Trends 8 (1979) 138-40; C. J. Dumont, O.P., "Vers un
saint et grand concile de l'église orthodoxe," Istina 25 (1980) 164-75; Ion Bria, "Le concile
orthodoxe et son contexte oecuménique," Episkepsis no. 246 (1981) 8-14; Damaskinos
Papandreou, "Stato e prospettive del santo e grando concilio della chiesa ortodossa,"
Oriente cristiano 21 (1981) 34-48.
644
THEOLOGICAL STUDIES
Reflections on the Forthcoming Holy and Great Council," a conference
which served as a catalyst for theological reflection.78 The Second PanOrthodox Preconciliar Conference (Chambésy, September 3-12, 1982)
gathered representatives from fourteen Orthodox churches.79 From
among the ten official items on the agenda of the proposed council this
conference made proposals concerning marriage impediments, fasting
regulations, the liturgical calendar, and the consecration of bishops. It is
difficult for a non-Orthodox to assess that conference and preparations
in general. Publicly there has been a generally favorable assessment by
Orthodox who stress the preliminary, advisory nature of the conference.
But privately some Orthodox have expressed exasperation that little
progress has been reached because of the disparate background of the
participating churchmen and because of undue fear that changes might
rend the fabric of Orthodox unity. They point especially to the failure to
reach consensus regarding reform of fasting legislation or changes in the
method of calculating Easter that would allow for a date common with
Western churches.80 A Third Pan-Orthodox Preconciliar Conference will
be convoked to discuss other agenda items on the forthcoming council:
relations of Orthodox to the Christian world, Orthodoxy and ecumenism,
Orthodox contribution to peace, freedom, and the suppression of injustice. It is expected that the fasting issue will be reopened anew.81
Orthodox Ecumenical Activities
Before reporting on the numerous consultations underway, especially
in Europe, between the Orthodox and other Christian churches, I wish
to take note of recent publications that record and evaluate Orthodox
attitudes to ecumenical co-operation in general. The standard reference
78
Greek Orthodox Theological Review 24, no. 2-3 (1979) 95-263.
Philippe Sabant, "Un petit pas vers la réunion d'un concile pan-orthodoxe," Informations catholiques internationales no. 579 (1982) 27-28, 61; Athanasios Basdekis, "Auf dem
Weg zum panorthodoxen Konzil: Die II. präkonziliare panorthodoxe Konferenz in Chambésy/Genf," Ökumenische Rundschau 32 (1983) 81-89. For a list of participants and
conclusions, see Episkepsis no. 279 (1982) 2-20; Irénikon 55 (1982) 535-44; Contacts 34
(1982) 364-68.
80
The Orthodox Center in Geneva sponsored a symposium in 1977 to study the question
of the modern date for Easter: Synodica 5: Congrès pour l'examen de la question d'une
célébration commune de pâques par tous les chrétiens le même dimanche. Procès-verbaux et
textes, Chambésy-Genève, 28 juin-3 juillet 1977, éd. Secrétariat pour la préparation du saint
et grand concile de l'église orthodoxe (Chambésy-Geneva: Orthodox Center, 1981). See also
G. Larentzakis, "Das Osterfestdatum nach dem I. Ökumenischen Konzil von Nikaia (325):
Die Rolle von Alexandrien und Rom," Zeitschrift für katholische Theologie 101 (1979) 6778.
81
For a concise explanation of current Orthodox fasting regulations, see The Service
Books of the Orthodox Church 1: The Festal Menaion, tr. Mother Mary and Kallistos Ware
(London: Faber & Faber, 1969) 35-37.
79
645
volume of documents and official statements reached internationally by
the Orthodox from 1902-75 is a work edited in co-operation with the
World Council of Churches.82 For publications by Orthodox on general
principles of ecumenism, I have noted ten studies appearing between
1977 and 1983.83 Of special interest is a consultation held under the
auspices of the Greek Orthodox Archdiocese of North and South America,
January 9-12,1980, to explore the question "The Future of the Ecumenical Movement." The papers are largely the work of Orthodox, but some
non-Orthodox participation is included. The consultation published a
three-page final communiqué.84
The "dialogue of charity" underway between the Orthodox Church and
the Roman Catholic Church must be assessed by all standards as the
most significant of the ecumenical exchanges, if only on the basis of the
size of the partners. The pace of these exchanges has steadily increased
since 1965, when by mutual agreement the ancient anathemas between
Constantinople and Rome were blotted out of memory. For the period
1958 to 1970, the most complete source of documentation remains the
Tomos Agapis, previously noted in the last survey, at least for relations
between the Vatican and the Phanar. Since the number of exchanges
82
The Orthodox Church in the Ecumenical Movement: Documents and Statements 19021975, éd. Constantin G. Patelos (Geneva: WCC, 1978). See also Chr. Papakonstantinou,
"De ontwikkeling van de orthodoxe théologie in de jaren 1936-1976," Het christelijk Oosten
31 (1979) 175-87; Vasil T. Istavridis, "Die orthodoxe Mitarbeit in der ökumenischen
Bewegung (1948-1978): Eine Problembeschreibung," Ökumenische Rundschau 27 (1978)
325-32; Jürgen Moltmann, "What Kind of Unity: The Dialogue between the Traditions of
East and West," in Lausanne 77: Fifty Years of Faith and Order, ed. L. Vischer et al. (Faith
and Order Paper 82; Geneva: WCC, 1977) 38-47.
83
Stylianos [Harkianakis], "The Orthodox Church and the Ecumenical Movement,"
Australasian Catholic Record 54 (1977) 107-18; A. Burg, "Gesprekken tussen de orthodoxie
en de overige kerken," Het christelijk Oosten 30 (1978) 229-39; A. I. Osipov, "Quelques
principes de la conception orthodoxe de l'oecuménisme," Messager de Vexarchat du patriarche russe en Europe occidentale no. 97-100 (1978) 23-34, German text: "Grundlagen des
orthodoxen Ökumene-Verständnisses," Stimme der Orthodoxie no. 8 (1978) 56-63; Philaret
[Vakhromeyev], Metropolitan of Berlin, "Historische Zeugnisse einer ökumenischen Gesinnung," Stimme der Orthodoxie no. 6 (1978) 37-56; Nicholas Lossky, "Orthodoxy and
Ecumenism," One in Christ 17 (1981) 143-48, French in Contacts 32 (1980) 285-93; Nikos
A. Niesiotis, "Ost und West in der Begegnung und Gemeinschaft der Kirchen," Reformatio
29 (1980) 483-96; M. Klimenko, "The East-West Dialogue: Thoughts of an Orthodox,"
Diakonia 16 (1981) 92-103; Nikos A. Nissiotis, "Visions of the Future of Ecumenism,"
Greek Orthodox Theological Review 26 (1981) 280-304; Damaskinos Papandreou, "L'Unité
dans la diversité: Le point de vue orthodoxe," Documentation catholique 79 (1982) 473-78;
Nikos Nissiotis, "Ost und West in Begegnung: Erfahrung komplementärer Gegensätze,"
Una sancta 37 (1982) 142-51.
84
Greek Orthodox Theological Review 26 (1981). The final communiqué is found on pp.
147-49. For the reactions of a Protestant participant, see Lewis Mudge in Midstream 19
(1980) 258-60.
646
THEOLOGICAL STUDIES
and visits has increased dramatically, it is useful to use Hotz's careful
chronological table for the years up to 1981.85 A more recent collection
of texts has been prepared by a priest in Athens, a member of the
Byzantine Catholic Church of Greece, items mostly in Greek recording
official statements between Constantinople and Rome, Greece and Rome,
Crete $nd Rome.86 Also available now in English is a collection of texts
relating not only to the Ecumenical Patriarchate and Rome but indeed
to many other Orthodox and Ancient Oriental Churches.87
To understand the paradigmatic shift in Roman Catholic attitudes
toward the Orthodox, we now have a valuable study of developments
especially among French-speaking Catholics in the late 19th and early
20th centuries that concentrates especially on the career of the founder
of Chevetogne, Dom Lambert Beaudouin, O.S.B., a person who suffered
much disfavor and silencing for his advanced views.88
For recent developments in Roman Catholic relations with Eastern
Christianity, one can consult the collection of papers published by
Vienna's Pro Oriente Foundation on local church, infallibility, and the
future of ecumenism, issues discussed at meetings held in 1972, 1973,
and 1976 but only recently published.89
Studies on ecumenical dialogue between Orthodoxy and Roman Catholicism have been numerous between the years 1978-83.1 have counted
over forty such contributions.90 Almost three fourths of these analyses
85
Robert Hotz, S.J., "Les relations entre églises d'orient et églises d'occident: Repères
chronologiques," Pro Mundi Vita Bulletin no. 86-87 (1981) 1-44.
86
Paulos Grigorios Garó, Poreia pros ten enotèta (Marche vers l'unité), 2 vols. (Athens:
Possolatos, 1978).
87
Doing the Truth in Charity: Statements of Pope Paul VI, Popes John Paul I, John
Paul II, and the Secretariat for Promoting Christian Unity 1964-80, eds. T. F. Stransky
and J. B. Sheerin (Ecumenical Documents 1; New York: Paulist, 1982) esp. 177-251 for a
large number of texts, only 12 of which are in the Tomos Agapis; Growth in Agreement:
Reports and Agreed Statements of Ecumenical Conversations on a World Level, eds. L.
Vischer and H. Meyer (Ecumenical Documents 2; New York: Paulist, 1983). A third volume,
on national consultations, is projected. The entire series will be translated into other
European languages.
88
Etienne Fouilloux, Les catholiques et l'unité chrétienne du XIX* au XX? siècle: Itinéraires européens d'expression française (Paris: Centurion, 1982).
89
Ökumene, Konzil, Unfehlbarkeit, ed. Pro Oriente Foundation (Innsbruck: Tyrolia,
1979); contains papers from the 4th Theological Conference, May 4-6,1972 ["Konzil und
Unfehlbarkeit"]; the 5th Theological Conference, April 12-14,1973 ["Die eine Kirche und
die vielen Kirchen"]; and the meeting of the "Ökumenische Akademie, Jan. 25-26, 1976
["Prognosen für die ökumenische Zukunft"], held on the tenth anniversary of the lifting of
the anathemas.
90
In chronological order the studies are: Hervé Legrand and Yves Congar, "Points de
vue catholiques sur l'orthodoxie," in 2000 ans de christianisme 2 (Paris: Société d'Histoire
Chrétienne, 1975) 95-98; P. Duprey, "Vers la restauration de l'unité chrétienne: Les églises
en dialogue," in Charistèria eis timen tou Métropotitou Gerontos Chalkédonos Mehtônos
(Thessalonika: Patriarchal Press, 1977) 257-71; J. Meyendorff, "Rom und die Orthodoxie—
647
Autorität oder Wahrheit?" Catholica 31 (1977) 352-68; Photios Nikitopoulos, "Presupposti
per un dialogo teologico ufficiale tra la chiesa ortodossa e la chiesa cattolica romana:
Prezentazione di una relazione de Prof. Vlasios Pheidas," Oriente cristiano 13, no. 3 (1977)
2-10; Demosthenes Savramis, "Die nichttheologischen Faktoren der Perpetuierung der
Trennung zwischen der orthodoxen und der römisch-katholischen Kirche," in Die Einheit
der Kirche, ed. L. Hein (Wiesbaden: F. Steiner, 1977) 53-68; Evangelos Théodorou,
"Pronostics sur l'avenir de l'oecuménisme," Proche orient chrétien 27 (1977) 3-14; Charles
Boyer, S.J., "Visibili progressi nei rapporti fra chiesa cattolica e chiesa ortodossa," Unitas
33 (1978) 81-88; Charles Boyer, S.J., "I rapporti tra la chiesa cattolica romana e la chiesa
ortodossa," Unitas 33 (1978) 258-67; M. J. LeGuillou, "Les chances du dialogue entre
l'église catholique et l'église orthodoxe," in Aspects 111-22; F. Bouwen, "Ouverture du
dialogue théologique entre l'église catholique et l'église orthodoxe," Proche orient chrétien
29 (1979) 314-41; Hermenegild M. Biedermann, O.S.A., "Orthodoxe und katholische Kirche
heute: Etappen des Gesprächs in den letzten 20 Jahren," Catholica 33 (1979) 9-29; Pierre
Duprey, "L'Eglise catholique et le dialogue oecuménique: Aspects d'un effort," Unité des
chrétiens no. 34 (1979) 5-8, reproduced in Episkepsis no. 212 (1979) 6-16; idem, "The Unity
We Seek," Journal of Ecumenical Studies 16 (1979) 303-10; George Every, "Rome and the
Christian East," One in Christ 15 (1979) 224-30; Gregor Larentzakis, "Das ökumenische
Patriarchat von Konstantinopel zu den grossen Ereignissen der römisch-katholischen
Kirche," Ostkirchliche Studien 28 (1979) 186-96; Hans-Joachim Schulz, "Die inneren
Bedingungen fur den theologischen Dialog mit der orthodoxen Kirche," Catholica 33 (1979)
199-219; Gerassime-Chrysostomos Zaphiris, "A Problem and an Appeal: A Necessary
Presupposition for the Beginning and the Success of the Theological Dialogue between the
Orthodox and the Roman Catholic Churches," Theologia 50 (1979) 856-68; Miguel M.
Garijo-Guembe, "Consideraciones sobre el diálogo entre la Ortodoxia y el Catolicismo,"
Diálogo ecuménico [Salamanca] 15 (1980) 159-200; Roger T. Greenacre, "Benedictines and
Christian Unity," One in Christ 16 (1980) 283-98; Stylianos Harkianakis, The Orthodox
Church and Catholicism (Sydney, 1980); B. Petra, "La chiesa di Roma et la via verso l'unità
nei documenti ortodossi del Tomos Agapes,' " Unitas 35 (1980) 7-19; "Pour servir au
dialogue entre orthodoxes et catholiques," Messager orthodoxe no. 85 (1980) 1-68; Ekkart
Sauser, So nahe steht uns die Ostkirche (Frankfurt: Knecht, 1980); Hans-Joachim Schulz,
Wiedervereinigung mit der Orthodoxie? Bedingungen und Chancen des neuen Dialogs
(Münster: Aschendorff, 1980); Raymund Schwager, S.J., "Orthodoxe und römisch-katholische Kirche: Chancen der Einheit," Stimmen der Zeit 198 (1980) 488-96; Nikolaus Thon,
"Die Beziehungen zwischen der orthodoxen und der katholischen Kirche seit dem IL
Vatikanum," Stimme der Orthodoxie no. 11 (1980) 40-48; Hermenegild Biedermann, "Der orthodox-katholische Dialog: Sein gegenwärtiger Stand," Ostkirchliche
Studien 30 (1981) 3-21, also appears in Christliche Osten 37 (1982) 4-14; Georges Dejaifve,
"Pour un dialogue avec les orthodoxes," Etudes 354 (1981) 255-62; Dialog der Wahrheit:
Perspektiven für die Einheit zwischen der katholischen und der orthodoxen Kirche, ed.
Anastasios Kallis (Freiburg: Herder, 1981); Edward J. Kilmartin, "Visions of the Future of
Ecumenism," Greek Orthodox Theological Review 26 (1981) 305-13; J.-P. M. [Jean-Pierre
Manique], "Un évêque catholique déplore l'hostilité de son homologue orthodoxe," Informations catholiques internationales no. 566 (1981) 25-26; Nicodemos [Vallindras], Metropolitan of Patras, "Les conditions nécessaires au dialogue entre l'église orthodoxe d'orient
et l'église d'occident," Documentation catholique 78 (1981) 986-94; Gerassime-Chrysostomos
Zaphiris, "Der theologische Dialog zwischen der orthodoxen und der römisch-katholischen
Kirche: Möglichkeiten und Grenzen aus der Sicht der Kirche von Griechenland," Theologia
52 (1981) 779-853, revised in Ökumenische Rundschau 32 (1983) 57-72; Johannes Panagopoulos, "Orthodoxie und Katholizismus im Dialog: Theologische Erwägungen und Perspektiven," Ostkirchliche Studien 30 (1981) 303-22, Greek original in Gregorios Palomas 64
648
THEOLOGICAL STUDIES
are written by Roman Catholics, indicating not only the greater size of
that church but also in my judgment a stronger need on their part to
sensitize their members to the need for change in attitude toward the
Orthodox. These writings possess a striking similarity. They are mainly
descriptive, nontechnical, optimistic about the future. Few address the
historical roots for tension between the sister churches. These general
articles, which should be complemented by studies on specific doctrinal
issues cited later, would be improved if more attention were paid to
attitudes of the laity toward the other church and if some sociological
analysis were employed. The essay of Demosthenes Savramis on the
nontheological factors that led to estrangement between East and West
is particularly fruitful. His approach, which stresses the social, political,
cultural, and psychological factors, might well become a model for future
studies. Finally, a recent colloquium was held at Chevetogne August 2327, 1982, to evaluate the bilateral and multilateral consultations underway between the Orthodox and other Christians.91
Attention has been paid to the personal contributions of church leaders
such as the late Patriarch Athenagoras and Pope Paul VI.92 The visit of
Pope John Paul II to the Constantinople headquarters of the Ecumenical
(1981) 68-89; Theodore Stylianopoulos, "Orthodoxy and Catholicism: A New Attempt at
Dialogue," Greek Orthodox Theological Review 26 (1981) 157-69, also in Diakonia 17 (1982)
4-20; E. C. Suttner, "Die Partnerkirchen im offiziellen orthodox-katholischen Dialog: Ihre
Einheit und Vielgestalt," Una sancta 36 (1981) 333-45; J. M. Tillard, "The Fidelity of the
Roman Catholic Church to the Faith of the Fathers," One in Christ 18 (1982) 131-40,
French original in Irénikon 54 (1981) 307-19; Eleuterio F. Fortino, "The Catholic-Orthodox
Dialogue," One in Christ 18 (1982) 194-203; H. M. Biedermann, "Im Umkreis des orthodoxkatholischen Dialogs," Ostkirchliche Studien 31 (1982) 3-15; Peter Cho Dinh Phan, "The
Orthodox and Roman Catholic Dialogue," Ephemerides liturgicae 58 (1982) 84-89; John F.
Long, S.J., "Reflexions on the Orthodox-Catholic Dialogue," Diakonia 17 (1982) 21-39;
Máximos V, "Vie de l'église: Où en sommes-nous?" Lien 47, no. 2 (1982) 32-33; Damaskinos
Papandreou, "Les dialogues bilatéraux avec les autres communions chrétiennes," Irénikon
55 (1982) 451-70.
91
Contacts 34 (1982) 343-46.
92
Alja Payer, "Patriarch Athenagoras I: Ein Friedensbringer aus dem Osten (gest. am 7.
juli 1972) zu seinem 10. Todestag," Christliche Osten 37 (1982) 75-83; Aristide Brunello,
"Paolo VI e l'oriente cristiano: Principali atti e documenti del pontificato di Paolo VI
riguardanti l'oriente cristiano," Oriente cristiano 18, no. 3 (1978) 7-50; Adalbert Franquesa,
O.S.B., "Paulus VI en de orthodoxe Kerk," Het christelijk Oosten 32 (1980) 77-98, French
version in "Paul VI et l'église orthodoxe," Proche orient chrétien 30 (1980) 179-210; Franz
Jockwig, "Papst Paul VI. und die Kirchen des Ostens," Christliche Osten 33 (1978) 111-21;
Oreste Kéramé, "Ascension oecuménique de Paul VI," Lien 43, no. 6 (1978) 11-27;
Néophytes Edelby, "Paul VI et Máximos IV," ibid. 29-35; Damaskinos Papandreou,
"'Ecclesiam suam': Une perspective orthodoxe," in uEcclesiam suam": Première lettre
encyclique de Paul VI: Colloque international, Rome 24-26 octobre 1980 (Brescia: Istituto
Paolo VI, 1982), 55-63.
649
Patriarchate at the Phanar to confer with Demetrios (November 29-30,
1979) received wide coverage in the media and in theological journals.93
The historic first meeting of the Joint International Commission for
Theological Dialogue between the Orthodox Church and the Roman
Catholic Church took place from May 29 to June 4,1980, at Patmos and
Rhodes. From the vantage point of history this will be hailed as a turning
point that marks a new beginning. Some sixty bishops and theologians
of the two communions from around the world attended. Inevitably the
first meeting was largely ceremonial and exploratory. Some complaints
were voiced that the Catholic delegation included "Uniates." But the
delegates were seriously committed to Christian unity. The final communiqué, though not a theological statement, was an expression of hope
for the future.94 It became clear that theological exchange would have to
take place in smaller working groups to deal with a series of questions
on the Church and sacraments.
When the second plenary session took place June 30 to July 6, 1982,
in Munich, the Commission discussed a text prepared by three subcommission groups and a co-ordinating team. By the end of the session they
published the first agreed statement, one that will surely be discussed for
decades to come: "The Mystery of the Church and of the Eucharist in
93
For documentation and major speeches, see Information Service no. 41 (1979) 17-34;
also Episkepsis no. 221 (1979) 1-19. For commentaries on the trip, see Gerassime-Chrysostomos Zaphiris, "Die römisch-katholische, interorthodoxe und interchristliche Bedeutung
der Papstreise zum Fanar (29/30 November 1979)," Theologia 51 (1980) 692-721; Gregor
Larentzakis and Justinus Greifeneder, "Der Besuch des Papstes Johannes Paul II beim
ökumenischen Patriarchen Dimitrios I (29-30. November 1979)," Ostkirchliche Studien 29
(1980) 165-90; Thomas Fitzgerald, ttA New Phase in Orthodox-Roman Catholic Relations,"
Greek Orthodox Theological Review 25 (1980) 119-30; O. Clément, "La rencontre de Jean
Paul II et de Dimitrios ΓΓ," Oecuménisme informations no. 101 (1980) 6-10; "Le pèlerinage
oecuménique de Jean Paul II," Lien 45, no. 1 (1980) 17-38.
94
For reports on this meeting and the final communiqué, see Informations catholiques
internationales no. 552 (1980) 9-11; Episkepsis no. 233 (1980) 1-25; Documentation catholique 62 (1980) 702-06; Sobornost n.s. 3 (1981) 86-92. For commentaries see Anon., "Ein
Jahr theologischer "Dialog der Liebe' zwischen Orthodoxen und Katholiken," Catholica 35
(1981) 167-71; A. J. van der Aalst, "De theologische dialog tussen de orthodoxe en de
katholieke kerk. Patmos-Rhodos, 28 Mei-4 Juni 1980," Het christehjk Oosten 33 (1981)
153-71; Frans Bouwen, "Patmos-Rhodes 1980: Première réaction de la commission pour le
dialogue théologique entre l'église catholique et l'église orthodoxe," Proche orient chrétien
31 (1981) 170-96; G. Caprile, "Alcuni importanti avvenimenti ecumenici," Civiltà cattolica
131/3, no. 3122 (1980) 167-79; Andrà de Halleux, "Inauguration du dialogue théologique
officiel entre les églises catholique et orthodoxe," Revue théologique de Louvain 11 (1980)
394-98; J. Madey, "Die orthodoxe Kirche Griechenlands und die offiziellen orthodoxkatholischen Theologengespräche auf Patmos," Ut omnes unum 43 (1980) 117-22; J. M.
Tillard, "Le point de vue d'un participant," Eglise canadienne 14 (1980) 51-52; G. Zananiri,
"Commission catholique-orthodoxe pour le dialogue théologique," Esprit et vie 90 (1980)
620-23.
650
THEOLOGICAL STUDIES
the Light of the Mystery of the Holy Trinity."95 The text, dense and
complex, cannot be analysed here in detail. Several general comments
can be noted. The original French text tries to be sensitive to biblical
and liturgical language. A new theological style is attempted to avoid
Western scholasticism or Orthodoxy's theological, especially Palamite,
language. The doctrinal perspective of the text is that of "Eucharistie
ecclesiology" but one that is raised to a more nuanced level than when it
was first formulated by men such as Afanassieff. The influence of two
well-known modern theologians is evident: John Zizioulas (Orthodox)
and Jean-Marie Tillard (Roman Catholic). Yet the text is not afraid to
use new language or to stretch language to broaden the meaning of terms
such as "sacrament" or "epiclesis." Initial reaction to the text, though
sparse at this date, is positive.96 Already subcommissions are at work on
the next theme, which is faith in light of the sacraments of Christian
initiation. A co-ordinating committee will meet on Cyprus in June, 1983,
to draft a second text.
Besides these Orthodox and Roman Catholic international meetings,
there have been conversations between specific patriarchates and Roman
Catholics. One such theological conversation is underway between the
Russian Orthodox Church (Moscow Patriarchate) and the Roman Catholic Church. To date, five meetings have taken place to discuss "The
Social Thought of the Roman Catholic Church" (Leningrad, Dec. 9-13,
1967); "The Role of the Christian in a Developing Society" (Bari, Italy,
Dec. 6-10,1970); "The Church in a World in Transformation" (Zagorsk,
USSR, June 4-7, 1973); "The Christian Proclamation of Salvation in a
Changing World" (Trent, Italy, June 23-29,1975); and specifically in the
period covered by this survey, "A Comparison of the Russian Orthodox
and Roman Catholic Teaching on Social Issues" (Odessa, USSR, Mar.
96
For texts of the Munich statement, see: Information Service no. 49 (1982) 107-12;
Ecumenical Trends 12 (1982) 1-6; Origins 12 (1982) 157-60; St. Vladimir's Theological
Quarterly 26 (1982) 251-58; Diakonia 17 (1982) 176-87. Original French text in Service
d'information no. 49 (1982) 115-20; Documentation catholique 79 (1981) 941-45; Irénikon
55 (1982) 350-62; Episkepsis no. 277 (1982) 11-18. Greek text: Episkepsis no. 277 (1982)
12-20. German: Christliche Osten 37 (1982) 172-78; Una sancta 37 (1982) 334-40. Italian:
Notizie ortodosse 4, no. 38 (1982) 23-30; Oriente cristiano 22, no. 3 (1982) 11-20. Dutch:
Het christehjk Oosten 34 (1982) 263-73.
96
For an account written before the meeting, see: Hans-Joachim Schulz, "Katholischorthodoxer Dialog 1982 in München," Christliche Osten 37 (1982) 84-86. The meeting is
described in: Irénikon 55 (1982) 366-72; A. J. van der Aalst, "De theologische dialoog tussen
de orthodoxe en de katholieke Kerk, Tweede vergadering: München, 30 juni-6 juli 1982,"
Het christelijk Oosten 34 (1982) 248-62. Two theological analyses of the Munich text have
appeared: André de Halleux, "Catholicisme et orthodoxie: Une étape dans le dialogue,"
Revue théologique de Louvain 13 (1982) 329-37; Dimitru Staniloae, "Le dialogue entre
l'église orthodoxe et l'église catholique-romaine: Le document de la commission mixte de
Munich," Romanian Orthodox Church News 12 (1982) 48-52.
651
13-17, 1980).97 This fifth meeting had been delayed by the deaths of
Metropolitan Nikodim and two popes. Although the meetings do not lead
to publication of lengthy consensus statements, they have stimulated
theological research and exchange. A sixth meeting will discuss "The
Diaconal Function of the Church."
At national levels one can point to specific official dialogues in countries such as the USA, France, and Germany. Previously I reported on
the six published consensus statements issued between 1969 and 1976 by
the U.S. Eastern Orthodox/Roman Catholic Consultation under the joint
chairmanship of Archbishop Rembert Weakland and Archbishop Iakovos. The statements of the dialogue, together with historical and doctrinal
background, have now been published in a useful volume.98 Since the
publication of that book a seventh agreed statement has appeared on
"The Spiritual Formation of Children of Orthodox and Roman Catholic
Parents."99 As of late May 1983 the consultation has met for twenty-six
meetings; presently it is studying pneumatology and Eucharistie ecclesiology and has formulated an official joint response to the Munich
text.100 Also in 1981 an Orthodox/Roman Catholic Consultation of Bishops in the USA was established which meets twice a year to co-ordinate
pastoral concerns affecting both churches.
In France consultations between the two churches are in progress.101
In 1978 the French Catholic Episcopal Commission for the Unity of
Christians, under the presidency of Bishop Le Bourgeois, invited Orthodox theologian Boris Bobrinskoy to prepare a statement on how the
Orthodox perceived the relationship between the two churches and what
were the important and negative features of the present ecumenical
climate. His comments are particularly insightful, and not only for
France.102 He praised the modern Catholic Church for its stress on
conciliarity, its spiritual renewal, the improved formulation of the Eu97
For description of the meeting, see: Istina 25 (1980) 161-62; Diakonia 17 (1982) 8083; Documentation catholique 77 (1980) 659-61; Journal of Moscow Patriarchate no. 6 (1980)
52-56; Episkepsis no. 229 (1980) 8-9; Information Service 44 (1980) 112-15; Irénikon 53
(1980) 63-72. For commentary see V. Ivanov, "The Fifth Theological Conversations of
Representatives of the Roman Catholic and Russian Orthodox Churches," Journal of
Moscow Patriarchate no. 10 (1980) 40-46.
98
Edward J. Kilmartin, Toward Reunion: The Roman Catholic and the Orthodox Churches
(New York: Paulist, 1979).
99
Origins 10 (1980) 347-48.
100
1983 Catholic Almanac, ed. F. A. Foy and R. M. Avato (Huntington, Ind.: OSV, 1983)
316-17, contains a list of meetings which differs from the official enumeration (as found in
Kilmartin) because it omits the first meeting, Sept. 5,1965. Hence the almanac's numbers
for these meetings should be increased by one.
101
Unité des chrétiens no. 40 (1980) 33-34; 42 (1981) 45; 44 (1981) 46.
102
Boris Bobrinskoy, "Interpellations orthodoxes aux évéques catholiques en France,"
Contacts 31 (1979) 290-97; German text: Christliche Osten 34 (1979) 81-87.
652
THEOLOGICAL STUDIES
charistic epiclesis, and the re-edition of patristic texts. He criticized what
he deemed as hasty, even anarchical, changes in the liturgy. He spoke
frankly about the Orthodox problem that some are drawn to their church
by esthetic attraction to ceremonies. He also bemoaned Orthodox nonchalance, even indifference, to the needs of non-Orthodox believers.
A Joint Commission for Dialogue between the Metropolia of the
Ecumenical Patriarchate and the Roman Catholic Church in West Germany now meets regularly. A meeting took place in Würzburg, March
19-20,1982.103 Also since 1979 there have been yearly unofficial meetings
between Orthodox and Catholic theologians on a number of ecclesiological issues.104
Before bringing this section on Orthodox and Roman Catholic relations
to a close, it would be well to touch on the delicate question of the status
of those Eastern churches already in full communion with Rome, the socalled "Uniate" churches. Some Uniate churches have a longer, more
independent existence than others. Some have been more successful in
resisting "Romanization." Historical and doctrinal studies on these
churches are still badly needed. Two authors have recently explored the
motives of the Vatican in its policy toward Eastern Catholic churches,
especially in the Middle East.105 Two Italian Catholics, Fedalto and
Manna, have explored important areas of historical research.106 Other
historical studies treat churches in India and the Ukraine.107
Besides these historical studies, several brief analyses of a doctrinal
nature about the Uniates have been prepared. At the 1982 meeting of the
Faith and Order Commission in Lima, Jean-Marie Tillard discussed the
problems in a very open way.108 His remarks can be linked with conclu103
See Episkepsis no. 270 (1982) 2-3; Albert Rauch, "Katholische Kontakte zur Orthodoxie," Ökumenische Rundschau 28 (1979) 69-75; Athanasios Basdekis, "Die orthodoxe
Kirche und die innerdeutsche Ökumene," in Philoxenia (n. 3 above) 39-49.
104
Paul Imhof, "Ostkirchliches Institut Regensburg," Geist und Leben 55 (1982) 304-5.
105
Constantin G. Patelos, Vatican I et les évêques uniates: Une étape éclairante de la
politique romaine à l'égard des orientaux (1867-1870) (Bibliothèque de la Revue d'histoire
ecclésiastique 65; Louvain: Nauwelaerts, 1981); idem, "Aux origines dogmatiques de l'uniatisme: Un texte ignoré," Revue d'histoire ecclésiastique 73 (1978) 334-48; Joseph Hajjar, Le
Vatican, la France et le catholicisme oriental (1878-1914): Diplomatie et histoire de l'église
(Paris: Beauchesne, 1979).
106
Giorgio Fedalto, La chiesa latina in oriente 1 (2nd ed.: Verona: Mazziana, 1981);
Hierarchia latina orientis 2 (1976); Documenti veneziani 3 (1978); S. Manna, Chiesa latina
et chiese orientali all'epoca des patriarca Giuseppe Valerga (1813-72) (Naples, 1972).
107
J. Madey and S. T. Erackel, The Future of the Oriental Catholic Churches (Tiruvalla,
Kerala: Santinilayam; Paderborn: Ostkirchendienst, 1979); Johannes Madey, "Ukrainische
Kirche enthält ihre Synodalstruktur zurück: Die ekklesiologische Bedeutung des ukrainischen Synode in Rom," Christliche Osten 35 (1980) 75-80.
108
J. M. Tillard, "Eglise catholique-romaine et églises unies," Irénikon 55 (1982) 19-24;
shorter version in Istina 27 (1982) 125-27.
653
sions of Emmanuel Lanne, who points to a post-Tridentine concept of
primacy affecting the Uniate churches.109 One Eastern Catholic hierarch,
Elias Zoghby of Baalbeck, Lebanon, does not hesitate to label some forms
of Uniatism as a caricature. In his book Tous schématiques? he states
flatly: "I love the Roman Church, I love Orthodoxy just as much. I would
gladly give my life to render witness to one or the other."110
Another situation that highlighted Orthodox sensitivities about
Uniates was publication of a letter written by Pope John Paul II to
Cardinal Slipyj on March 19,1979, concerning the mission of the Ukrainian Catholic Church. This letter, not above criticism for its lack of clarity,
created a furor among the Orthodox. On instructions from the Moscow
Synod, Metropolitan Juvenal wrote to the Pope (September 4) to state
Orthodox objections. His letter, in turn, was answered for the Pope by
Cardinal Willebrands (September 22). Other Orthodox objected to the
text in strong language. Some Vatican observers were convinced that
this misunderstanding could have been avoided had there been more
communication among the various Roman congregations.111
Besides the dialogue between the Orthodox and Roman Catholics,
major exchanges have also continued between the Orthodox and the
Ancient Oriental or pre-Chalcedonian churches, the other members of
the World Council of Churches, the Anglican Communion, the Old
Catholics, the Lutherans in the two Germanies and in Romania, as well
as with the World Alliance of Reformed Churches.
The Ancient Oriental Churches have met "unofficially" with the Orthodox at Aarhus (1964), Bristol (1967), Geneva (1970), and Addis Ababa
(1971). On the basis of a common understanding about the nature of
their Christological differences, the two churches are now preparing for
"officiar consultations. An Interorthodox Committee for Dialogue with
the Ancient Oriental Churches met in Chambésy, Feb. 7-11, 1979, to
plan this new stage. Given the difficult political developments in the
Coptic and Ethiopian churches, there may be a long delay before these
consultations begin. A detailed and hopeful assessment of what has
already been achieved was published by an Orthodox metropolitan and
109
Emmanuel Lanne, aLa conception post-tridentine de la primauté et l'origine des
églises unies," Irénikon 52 (1979) 5-33.
110
Elias Zoghby, Tous schismatiquesl (Beirut: Heidelberg Press, 1981).
111
For documentation see Messager de l'exarchat du patriarche russe en Europe occidentale 27, no. 101-4 (1979) 6-17; Documentation catholique 76 (1979) 503-5,973-79; Irénikon
52 (1979) 532-39 and observations 539-44. See strong critique by Oliver Clément in Le
monde [Paris] (Aug. 11, 1979), "Jean Paul II et les orthodoxes." See also Marguerite
Demlotte, "L'Eglise catholique ukrainienne," Istina 27 (1982) 354-58, and ibid. 364-77. For
further Orthodox critique, Jean Besse, "Retour à Pie X?" Messager orthodoxe no. 83 (1979)
57-59, and his "Le double langage de Rome," ibid. no. 85 (1980) 59-63.
654
THEOLOGICAL STUDIES
by an Ancient Oriental archbishop.112
As reported in the last survey, consultations have also been underway
between the Ancient Oriental Churches and the Roman Catholic Church
between 1971 and 1976. A fourth meeting, Sept. 11-17, 1978, also held
in Vienna, treated the theme of papal primacy, and the complete acta of
the consultation were published in English.113 In the United States since
1978 the pre-Chalcedonian Churches have been in official conversations
with the Roman Catholic Church, meeting usually twice a year.114
World Council of Churches
After the fifth General Assembly of the World Council of Churches
(WCC), Nov. 23-Dec. 10,1975, Patriarch Pimen and the Moscow Synod
wrote to Bishop Edward Scott, Moderator of the WCC Central Committee, and to Philip Potter, General Secretary, March 3, 1976, in which
they promised continued support for the challenge of Christian unity and
expressed appreciation for the dedication of the WCC staff. At the same
time they registered unhappiness about specific developments in the
WCC manifested at Nairobi and earlier. They felt that the WCC was
departing from its goal of being only a "council" and was trying to act as
a superchurch. The Russian Orthodox expressed concern about an exaggerated "verticalism," especially within the Faith and Order Commission, that had led to uncritical acceptance of liberation theology and
practical support in some countries for specific political options. The
Synod felt that meetings of the WCC were not the place for public
manifestos on religious liberty. Regarding liturgies and prayer services
at the assembly, the Orthodox noted "an artificial creation of an atmos112
Chrysostome Konstantinidis, Metropolitan of Myra, "Le dialogue entre l'église orthodoxe et les églises de l'ancient orient: Appréciations et perspectives," Proche orient chrétien
30 (1980) 14-57, original Greek in Theologia 51 (1980) 22-48, 222-47; C. J. Dumont, O.P.,
"Quelques réflexions à propos de la conférence du Métropolite de Myre," Proche orient
chrétien 30 (1980) 58-74; Methodios Fouyas, "De dialoog tussen de orthodoxe Kerk en de
oud-oosterse Kerken," Het christelijk Oosten 30 (1978) 240-53. On the Chambésy meeting,
cf. Episkepsis no. 204 (1979) 4-13.
113
Fourth Ecumenical Consultation between Theologians of the Oriental Orthodox
Churches and the Roman Catholic Church, Vienna-Lainz, Sept. 11-17, 1978, Wort und
Wahrheit, Supplement no. 4 (Vienna: Herder, 1978); H. M. Biedermann, O.S.A., "Eine
ökumenische Begegnung: Vierte altorientalisch-katholische Konsultation in Wien," Ostkirchliche Studien 27 (1978) 312-26; Brian McNeil, "Catholic and Orthodox Dialogue in
Vienna, 1978: Some Lessons for England," Clergy Review 64 (1979) 298-300; Johannes
Madey, "Die ökumenischen Beziehungen zwischen der katholischen und der koptischorthodoxen Kirche seit 1973," Catholica 35 (1981) 141-53.
114
Ecumenical Trends 7 (1978) 161-65. For a list of the meetings and themes, consult
the Catholic Almanac.
655
phere of exaltation which some tended to regard as the work of the Holy
Spirit.*115
These misgivings about the WCC are shared by other Orthodox believers and not just by those in the Soviet Union.116 A series of consultations,
therefore, were set up under WCC auspices to air these problems. One of
the first consultations was an Orthodox meeting at the monastery of
New Vaiamo, Finland, from Sept. 24-30, 1977, to prepare a report for
the WCC on "The Ecumenical Nature of the Orthodox Witness."117
Important statements are made here about the local church and about
the churches' mission in the modern world, the latter section largely the
work of Prof. Nicolai A. Zabolotsky of Leningrad. The report speaks of
the sins of individualism, rationalism, consumerism, racism, militarism,
deprivation, and exploitation of all forms. It states that the Eucharist
has a dynamic that requires a "liturgy after the Liturgy," leading the
worshiper to assist the poor and to promote peace and justice.
In 1978, also in co-operation with the WCC, a meeting was held in
Basel to discuss Orthodox theological education, especially in an ecumenical perspective.118 A joint meeting of WCC delegates and representatives of the Orthodox churches met in Sophia, Bulgaria, May 23-31,
1981, to consider how the WCC might be more attentive to Orthodox
concerns.119 Finally, from Feb. 5-9,1982, the Orthodox met in Damascus
to discuss what might be the specific Orthodox reaction to the theme of
115
For text of this letter, see Journal of Moscow Patriarchate no. 4 (1976) 8-16. See
comments of E. Lanne, Irénikon 49 (1976) 181-204, and his MV Assemblea del consiglio
ecumenico delle chiese: Le chiese ortodosse a Nairobi, 23 nov.-10 die. 1975," Oriente
cristiano 16, no. 1 (1976) 13-28.
116
Philippe Sabant, "La difficile participation des églises orthodoxes [au conseil oecuménique des églises]," Informations catholiques internationales no. 556 (1980) 48-50;
Kallistos Ware, "Orthodoxy and the World Council of Churches," Sobornost n.s. 1 (1979)
74-83; Charles Boyer, S.J., "Gli ortodossi, il CEC e il dialogo cattolico-ortodosso," Unitas
34(1979) 81-83; W. Owsjannikow, "Zwei Dezennien russische orthodoxe Mitarbeit im
ökumenischen Rat," Stimme des Orthodoxie no. 3 (1982) 40-44; Gerassime-Chrysostom
Zaphiris, "Die Abweichungen in der Zielsetzung des Weltkirchenrates und die Position der
orthodoxen Kirche Griechenlands," Theologia 51 (1980) 260-75; J. A. Hebly, The Russians
and the World Council of Churches: Documentary Survey of the Accession of the Russian
Orthodox Church to the World Council of Churches (Belfast: Christian Journals, 1978),
available from 760 Somerset St. W., Ottawa, Ontario, Canada.
117
New Vaiamo Consultation: The Ecumenical Nature of the Orthodox Witness (Geneva:
WCC, 1978); George S. Bebis, "Velamo Consultation," Greek Orthodox Theological Review
23 (1978) 167-74.
118
Orthodox Theological Education for the Life and Witness of the Church: Report on the
Consultation at Basel, Switzerland, July 4-8,1978 (Geneva: WCC, 1978).
119
The Sophia Consultation: Orthodox Involvement in the World Council of Churches, ed.
T. Sabev (Geneva: WCC, 1982). See: St. Vladimir's Theological Quarterly 25 (1981) 191206; Romanian Orthodox Church News 11 (1981) 50-53.
656
THEOLOGICAL STUDIES
the Vancouver General Assembly of the WCC. A special Orthodox volume
has been prepared on the theme of "Jesus Christ the Light of the
World."120
In the last survey mention was made of the International Orthodox/
Anglican meeting in Zagorsk-Moscow, July 26-Aug. 2, 1976. A series of
meetings has continued despite tensions brought on by the ordination of
women in the Anglican communion. These meetings are not well publicized and it is difficult to determine whether they are preparatory or
plenary sessions. A chronicle by someone who has attended these consultations is greatly needed. I have recorded meetings held on priesthood,
saints, and the Church (Cambridge, 1977), the filioque and ordination of
women to the priesthood (Pendeli, Greece, 1978), the Church and
churches, intercommunion and the Trinity (Llandaff, Wales, 1980), and
the Church, Trinity, and worship (Canterbury, 1981).121 These meetings
normally approach too many themes simultaneously.
Dialogue is also in progress between the Orthodox and the Old Catholic
Church. These well-documented meetings have led to several important
consensus statements, unfortunately too little known. Four meetings
have taken place over the last eight years: (1) on the Trinity, revelation,
and tradition and the canon of Scripture (Chambésy, August 20-28,
1975); (2) on the essence of the Church and on the Mother of God
(Chambésy, August 23-30,1977); (3) on Church unity and local churches,
and on the limits of the Church (Bonn, August 24-28,1979), and (4) on
four themes: authority of and in the Church, the infallibility of the
Church, Church councils, and apostolic succession (Zagorsk-Moscow,
September 15-22,1981).122
The many meetings that have taken place between the Orthodox and
120
For the full text of the Damascus meeting, see Jesus Christ the Life of the World (n.
161 below). For shorter accounts see Star of the East 4, no. 1 (1982) 6-20; Episkepsis no.
267 (1982) 9-13.
121
For a recent assessment of the 1976 Moscow Meeting, see Kallistos Ware, "Le
conférence de Moscou de 1976," Istina 24 (1979) 7-43. For the 1978 meeting, cf. Episkepsis
no. 195/1 (1978) 13-17 and the official minutes in Ekklesiastikus Pharos 61 (1979) 620-44.
See also Irénikon 51 (1978) 389-95. For the 1980 meeting, cf. Episkepsis no. 244 (1981) 814; 257 (1981) 10-14; Documentation catholique 79 (1982) 52-64. General assessments:
Nicholas Stephen Weber, "Reflections on Orthodoxy and Christian Fellowship in England,"
St. Vladimir's Theological Quarterly 24 (1980) 128-39; C. Davey, "De dialoog tussen
orthodoxen en anglicanen," Het christelijk Oosten 32 (1980) 251-74.
122 p o r English texts of the second meeting (1977), see Journal of Moscow Patriarchate
no. 3 (1978) 58-62, French in Episkepsis no. 173 (1977) 10-15. For the third meeting (1979),
see Journal of Moscow Patriarchate no. 4 (1980) 46-48, French in Episkepsis no. 215 (1979)
12-15. For the fourth meeting (1981), see Journal of Moscow Patriarchate no. 4 (1982) 4550, French in Episkepsis no. 259 (1981) 10-16. On these consultations see also: Werner
Küppers, "Orthodox-altkatholischer Dialog," Internationale kirchliche Zeitschrift 68 (1978)
29-47; 69 (1979) 244-60; P. J. Maan, "De dialoog tussen oud-katholieken en oostersorthodoxen," Het christelijk Oosten 33 (1981) 250-65; 34 (1982) 3-17.
657
the Lutheran Church in the last two decades have been carefully listed
and classified by a study prepared at the WCC. Several historical and
doctrinal studies on their significance are available.123 To mark the
anniversary of the publication of the Augsburg Confession, several historical studies were undertaken. Of special historical interest are initiatives taken in the 16th century by the Ecumenical Patriarch to send an
observer, Demetrios Mysos, to Wittenberg to investigate the Lutheran
"innovations." Also there took place between several Tubingen Lutherans
and the Ecumenical Patriarch Jeremiah II an exchange of correspondence
on the Augsburg Confession. This exchange of letters between Constantinople and Tübingen has been published in English translation to mark
the anniversary of that credal statement.124
In this decade, after an official visit of Lutherans to the Ecumenical
123
The Orthodox Church and the Churches of the Reformation: A Survey of OrthodoxProtestant Dialogues (Faith and Order Paper 76; Geneva: WCC, 1975); Daniel F. Martensen,
"Eastern Orthodoxy on Lutheran Agenda," Lutheran World 23 (1976) 166-99; Wilhelm
Schneemelcher, "Est autem ecclesia congregatio sanctorum: Ekklesiologieche Aspekte des
lutherisch-orthodoxen Dialogs," in Kirche im Spannungsfeld der Politik Festschrift für
Bischof D. Hermann Kunst, eds. P. Collmer et al (Göttingen: Schwartz, 1977) 235-48;
Athanasios Basdekis, "Dialogues théologiques bilatéraux entre le patriarchat oecuménique
et l'église évangélique d'Allemagne," Episkepsis no. 214 (1979) 13-17; idem, "Die theologischen Gespräche zwischen der evangelischen Kirche in Deutschland und der Orthodoxie:
Versuch einer Standortbestimmung," ökumenische Rundschau 27 (1978) 223-53; R. Rusam,
"Solidarisch mit der Gemeinde: Was Lutheraner mit den Orthodoxen verbindet," Lutherische Monatshefte 19 (1980) 471-73; Fairy von Lilienfeld, "Identitätsfmdung im Dialog:
Ueberlegungen zu den lutherisch-orthodoxen Gesprächen," Una sancta 35 (1980) 139-53;
Karl Christian Felmy, "Die orthodox-lutherischen Gespräche in Europa: Ein Überblick,"
Ökumenische Rundschau 29 (1980) 504-18; Gunnar Hering, "Orthdoxie und Protestantismus," Jahrbuch der österreichischen Byzantinistik, Beiheft 31/2 (1981) 823-74; Athanasios
Basdekis, "Die Darstellung der orthodoxen Kirche in den deutschsprachigen Konfessionskunden der Gegenwart," Theologia 52 (1981) 319-43; Augustin [Nikitin], "Im Lande
der Gletscher und Geysire: Zur Vorbereitung des theologischen Dialogs zwischen den
orthodoxen und lutherischen Kirchen," Stimme der Orthodoxie no. 4 (1981) 45-57; Augustin
[Nikitin], "Geschichte des Dialogs zwischen Orthodoxie und Luthertum in Russland: Erstes
Auftreten des Luthertums in Russland," ibid. 7 (1981) 49-64; Heinz Ohme, "Brücken zur
Orthodoxie: Fortsetzung der theologischen Gespräche der EKD mit dem ökumenischen
Patriarchat und der russischen orthodoxen Kirche," Ökumenische Rundschau 31 (1982)
102-4.
124
George Mastrantonis, Augsburg and Constantinople: The Correspondence between the
Tübingen Theologians and Patriarch Jeremiah II of Constantinople on the Augsburg Confession (Brookline, Mass.: Holy Cross Orthodox Press, 1982); Anastasios Kallis, "Confeseio
Augustana graeca: Orthodoxie und Reformation in ihrer theologischen Begegnung 15591581," in Confessio Augustana und Confutatio der Augsburger Reichstag 1530 und die
Einheit der Kirche, ed. Edwin Iserloh (Münster: Aschendorff, 1980) 668-72, discussion
673-76; Theodor Nikolaou, "Zur Diskussion über die Confessio Augustana aus orthodoxer
Sicht," Una sancta 36 (1980) 154-60; A.-M. Botton, "La confession d'Augsbourg et les
églises d'orient," Unité chrétienne no. 59 (1980) 53-58; Augustin [Nikitin], "Das nizänischkonstantinopolitanische Glaubensbekenntnis im Kontext der Confessio Augustana,"
Stimme der Orthodoxie no. 12 (1981) 51-60.
658
THEOLOGICAL STUDIES
Patriarch Demetrios in 1978, and after several preparatory meetings,
there was begun the first official meeting of the Joint Orthodox and
Lutheran Commission that met first in Espoo, Finland, August 27September 4, 1981. Although this meeting did not receive the same
attention as the Orthodox/Roman Catholic dialogue, it is still rich in
promise.125
Further conversations are underway, such as those between Constantinople and the West German Lutherans, the Evangelische Kirche
Deutschland. Besides the three meetings previously noted in the last
survey, a fourth meeting devoted to the study of the invocation of the
Holy Spirit, the epiclesis of the liturgy, was held at Friedewald, Oct. 69,1975. A fifth meeting discussed the Eucharist and priesthood at Bonn,
Feb. 20-25, 1978, and then a sixth on Gospel and Church in Detmond,
Oct. 2-7, 1981. These conversations have been carefully edited and
published.126
Also noteworthy are the so-called aArnoldshain Conversations" begun
in 1959 between the Russian Orthodox Church and the West German
Lutherans (EKD). Previously I reported on the fourth, fifth, and sixth
meetings, but since then a seventh meeting was held in June 6-10,1976,
on the theme "The Sacrifice of Christ and the Sacrifice of the Christian"
at Arnoldshain/Taunus, Germany. The eighth meeting, on "Hope for
Humankind's Future in the Light of God's Promise," met in Odessa,
October 10-13, 1979. Then at Schwanberg Castle, near Würzburg, October 12-17, 1981, the group discussed the "Sacrament of Holy Orders
and Apostolic Succession." Except for the most recent meeting, the acta
of the meetings have been published and a number of commentaries have
appeared.127
125
Istina 27 (1982) 325-29.
For the text for the fourth meeting, Die Anrufung des Heiligen Geistes im Abendmahl,
and for the fifth meeting, Eucharistie und Priesteramt, see η. 222 below. To date, the acta
of the sixth meeting on Gospel and Church have not yet been published.
127
For the acta of the seventh meeting, Das Opfer Christi und das Opfer der Christen,
see η. 222 below. The acta of the eighth meeting were published as Die Hoffnung auf die
Zukunft der Menschheit unter der Verheissung Gottes: Achtes theologisches Gesprach
zwischen Vertretern der russischen orthodoxen Kirche und der evangelischen Kirche in
Deutschland (10-13. Oktober 1979, Odessa), ed. Evangelische Kirche in ¡Deutschland, Aussenamt (Beiheft zur ökumenischen Rundschau 41; Frankfurt: O. Lembeck, 1981). On the
ninth meeting, see Journal of Moscow Patriarchate no. 2 (1982) 59-66; Stimme der
Orthodoxie no. 6 (1982) 36-41; Episkepsis no. 268 (1982) 6-7. For evaluations of these
conversations, see A. Osipov, "Contemporary Dialogue of the Russian Orthodox Church
with the Evangelical Lutheran Churches (1959-1979)," Journal of the Moscow Patriarchate
no. 6 (1981) 59-61; 7,65-73; Fairy von Lilienfeld, "Das VI. theologische Gespräch zwischen
der russischen orthodoxen Kirche und der evangelischen Kirche in Deutschland (Sagorsk
26.-29.11.1973)," Ökumenische Rundschau 23 (1974) 243-47; K. C. Felmy, "De Gesprekken
van Arnoldshain," Het christelijk Oosten 31 (1979) 229-39; Heinz Joachim Held, "Im Dialog
mit der russischen orthodoxen Kirche: Zum VIII. Gespräch zwischen der russischen
126
659
In East Germany exchanges known as the Zagorsk Conversations have
been held between representatives of the Russian Orthodox Church and
the Federation of Evangelical Churches (Bund der evangelischen
Kirchen). Up until 1981 four meetings had taken place on these themes:
(1) Orthodox and Protestant dialogue in the context of the ecumenical
movement and the Church in a socialist society (Zagorsk, July 8-11,
1974); (2) the kingdom of God as a present and future reality (Erfurt,
Sept. 12-16,1976); (3) the Church as a locus of sanctification (Kiev, Oct.
1-4,1978); (4) following Christ in service to one's neighbor and the world
(Güstrow, May 10-13,1981). Various communiqués and evaluations have
appeared in print, as well as some of the talks, but the acta are not
available.128
The Orthodox Church of Romania and the West German Lutheran
Church have also met three times officially up to the year 1982. The
topics discussed have been wide-ranging: "Scripture, Tradition, and
Credal Affirmations" (Goslar, West Germany, Nov. 19-23, 1979); "The
Sacraments of the Church in the Augsburg Confession and in the Orthodox Creeds of the 16th and 17th century" (Jassy, Romania, Oct. 24-26,
1980); "Penance and Confession in Faith and Life" (Hüllhorst, Westfalen, May 28-June 3, 1982). These meetings have stimulated research
and exchange but have not yet had extensive impact.129
Orthodoxie und der EKD in Odessa, Oktober, 1979," Ökumenische Rundschau 29 (1980)
350-58; Heinz Joachim Held, "Auf Wegen der Versöhnung: Die Reise einer Delegation des
Rates der EKD in die Sowjetunion," ibid. 31 (1982) 494-501.
128
On the Zagorsk conversations, see L. Borgmann, Begegnungen mit der russischen
orthodoxen Kirche: Ein Bericht (E. Berlin: Evangelische Verlagsanstalt, 1978); Christoph
Demke, "Rückschau und Ausblick auf orthodox-evangelische Gespräche," Stimme der
Orthodoxie no. 4 (1981) 41-44; H. Goltz, "De Gesprekken van Zagorsk," Het christelijk
Oosten 31 (1979) 240-54. Reports on the fourth meeting are found in: Journal of Moscow
Patriarchate no. 7 (1981) 60-64; Stimme der Orthodoxie no. 7 (1981) 43-47; Irénikon 54
(1981) 425-27. See also Augustin [Nikitin], Archimandrite, "Zagorsk-IV Conversations in
the German Democratic Republic," Journal of the Moscow Patriarchate no. 10 (1981) 6974. Several speeches from that fourth meeting have been published: G. Haufe, "Der Ruf in
die Nachfolge (Mark. 10. 17-31): Sagorsk IV," Stimme der Orthodoxie no. 6 (1981) 55-63;
Michael [Mudjugin], "Die Nachfolge Christi im Dienst am Nächsten und an der Welt,"
ibid. 8 (1981) 42-61; Heinrich Rathke, "Nachfolge Christi im Dienst am Nächsten und an
der Welt (Römer 12, 1-2, 3-8, 9-21)," ibid. 9 (1981) 43-53; Konstantin Jephimowitsch
Skurat, "Weg zur geistlichen und sittlichen Vervollkommnung (Mark. 10,17-31; Rom. 12,
1-2; Phil. 2,5)," ibid. 10 (1981) 49-64.
129
The texts of the first two meetings have been published. See Die heilige Schrift, η.
149 below; and Die Sakramente der Kirche, η. 213 below; to date, the acta of the third
meeting have not been published. For general overviews of these conversations, see: István
Juhász, "Gespräche zwischen der rumänischen orthodoxen Kirche und der reformierten
und lutherischen Kirche in Rumänien 1964-1975," Kirche im Osten 21-22 (1978-79) 30211; Heinz Ohme, "Theologische Gespräche zwischen der rumänisch-orthodoxen Kirche und
der evangelischen Kirche in Deutschland," Kirche im Osten 25 (1982) 171-75; D. Radu,
"The Dialogue between the Romanian Orthodox Church and the Evangelical Church in
Western Germany" [in Romanian], Biserica Ortodoxa Romana 98 (1980) 1098-1107.
660
THEOLOGICAL STUDIES
Finally, plans for official dialogue between the Ecumenical Patriarchate and the World Alliance of Reformed Churches have been
sketched following a meeting of Reformed delegates at Constantinople.
A preliminary meeting was held in Geneva, Feb. 15-18,1981, to set the
stage for the future.130
II
CURRENT THEOLOGICAL CONCERNS
In the second section of this survey I report on publications by
Orthodox and other Christians concerning nine theological issues: the
nature of theology from an Eastern perspective (its history, sources,
distinctiveness), Triadology (God as Father, Son, and Holy Spirit), Mary
as Theotokos in worship and doctrine, the Church (especially Eucharistie
ecclesiology), councils and related questions (authority, "economy," canonical traditions, reception, consensus, diaspora, autocephaly), the divine
mysteries or sacraments, women in the Church, liturgy as well as icons
and spirituality, and finally reflections on moral issues confronting the
believer.
The Character of Theology
Writers often prefer to reflect on the Orthodox way of Ufe rather than
on Orthodox theology as such. Still, there has been some explicit reflection on the nature of theology, especially in two recent treatises, both by
Romanians, expositions of the faith in a systematic fashion.131 An earlier
volume on theology by the late Vladimir Lossky (1903-58) is still popular
and has been reprinted.132 In the last instalment of this survey I took
note of John Meyendorff s Byzantine Theology (1974), a work generally
serviceable, especially if read in the light of some critical reviews.133 The
British Orthodox theologian Kallistos (Timothy) Ware, now bishop of
Diocleia, published an introductory study on Orthodox theology.134 Likewise, Metropolitan Emilianos Timiadis in his detailed commentary on
the Nicene Creed shows how faith and theological reflection can advance
hand in hand.135 Western readers wishing to understand Orthodox the130 T F T o r r a n c e «World Alliance of Reformed Churches: Official WARC Delegation
to the Ecumenical Patriarchate, Istanbul, 26-30 July, 1979," Ekklêsia hai Theologia/Church
and Theology 1 (1980) 197-211. See Episkepsis no. 247 (1981) 7-15.
131
Dumitru Staniloae, Teologia dogmatica ortodoxa, 3 vols. (Bucharest: Biblical and
Orthodox Missionary Institute, 1978), and summary in Irénikon 54 (1981) 472-84 (D.
Ciobotea); Ion Bria, Dictionary of Orthodox Theology [in Romanian] (Bucharest: Biblical
and Orthodox Missionary Institute, 1981).
132
Vladimir Lossky, Orthodox Theology: An Introduction (Crestwood, N.Y.: St. Vladimir's, 1978).
133
See, for example, Orientalia Christiana periodica 44 (1978) 195-97 (G. Podskalsky).
134
Kallistos Ware, The Orthodox Way (London: Mowbray, 1979).
661
ology can also consult two works, one by the Orthodox Nikos Nissiotis,
the other by the Anglican A. M. Allchin.136 A volume of essays published
in honor of Archbishop Iakovos also contains several contributions that
clarify the distinctive traits of Eastern theology.137
On the history of Orthodox theology several new works have appeared,
one by Kallistos Ware again, and two scholarly treatments, contributions
to the Handbuch der Dogmen- und Theologiegeschichte, covering the
periods from A.D. 691 to 1439 and 1500 to the present day.138 George
Maloney's history of Orthodox theology since the fall of Constantinople
is somewhat idiosyncratic and needs to be corrected in some sections,
but for the beginner willing to take into account various emendations it
makes an appropriate starting point.139 This summer at the Orthodox
Ecumenical Center at Chambésy there has been held (May 28-June 20,
1983) the Fourth Theological Seminar, this time on "Theology in the
Church and in the World."140 Finally, two Orthodox scholars have outlined from a historical perspective what they see to be the role of the
theologian in the Church today.141
136
Emilianos Timiadis, The Nicene Creed: Our Common Faith (Philadelphia: Fortress,
1982). See also Damaskinos Papandreou, "What Belongs in a Future Ecumenical Creed:
An Orthodox Answer," in An Ecumenical Confession of Faitht eds. H. Küng and J.
Moltmann (Concilium 118 [European editions 138]; New York: Seabury, 1979) 55-58; John
Β reck, "The Troparion Monogenes: An Orthodox Symbol of Faith," St. Vladimir's Theo
logical Quarterly 26 (1982) 203-28.
136 jîkos Nissiotis, Interpreting Orthodoxy: The Communication of Orthodox Beliefs to
Christians of Western Church Traditions (Minneapolis: Light and Life, 1980); A. M. Allchin,
The Kingdom of Love and Knowledge: The Encounter between Orthodoxy and the West
(New York: Seabury, 1982).
137
Orthodox Theology and Diakonia: Trends and Prospects, Essays in Honor of His
Eminence Archbishop Iakovos on the Occasion of His Seventieth Birthday, ed. Demetrios
J. Constantelos (Brookline, Mass.: Hellenic College, 1981); François Coester, "Bulletin de
théologie orthodoxe," Etudes théologiques et religieuses 53 (1978) 555-63; Miguel M. GarijoGuembe, "Boletín de teología oriental," Diálogo ecuménico 17, no. 58 (1982) 219-39.
138
Kallistos Ware, "Christian Theology in the East, 600-1453," in A History of Christian
Doctrine, eds. H. Cunliffe-Jones and B. Drewery (Philadelphia: Fortress, 1978) 183-225;
Klaus Wessel, "Dogma und Lehre in der orthodoxen Kirche von Byzanz," in Handbuch der
Dogmen- und Theologiegeschichte, ed. Carl Andresen, 1: Die Lehrentwicklung im Rahmen
der Katholizitàt (Göttingen: Vandenhoeck and Ruprecht, 1982) 284-405; Reinhard Sienczka, "Lehre und Bekenntnis der orthodoxen Kirche: Vom 16. Jahrhundert bis zur Gegenwart," in Handbuch der Dogmen- und Theologiegeschichte 2: Die Lehrentwicklung im
Rahmen der Konfessionalitat (Göttingen: Vandenhoeck and Ruprecht, 1980) 499-559.
139
George Maloney, S.J., A History of Orthodox Theology since 1453 (Belmont, Mass.:
Nordland, 1976), critically reviewed in St. Vladimir's Theological Quarterly 20 (1976) 24950.
140
For a description of the program, see Episkepsis no. 288 (1983) 2-3.
141
John Romanides, "The Theologian in the Service of the Church in Ecumenical
Dialogue," Greek Orthodox Theological Review 25 (1980) 131-51; Demetrios [Trakatellis],
Bishop of Vresthena, "Suggestions for Our Theological Task Today and Tomorrow," St.
Vladimir's Theological Quarterly 25 (1981) 183-90.
662
THEOLOGICAL STUDIES
How Orthodoxy perceived theology's method and its relationship to
philosophy as early as the 14th and 15th centuries in Byzantium has
been thoroughly studied by a Jesuit professor from Frankfurt, Gerhard
Podskalsky; his companion volume studies theology in the years 9881237 for the Kiev Rus'.142 Two Orthodox systematic theologians have
discussed doctrinal theology's relationship to patristic writings.143 Among
Catholics the most carefully researched studies on the differences in
theology between East and West are those of Yves Congar, the fruit of
several decades of reflection.144 Also instructive, if not for the breadth of
its views, at least for its description of typical Orthodox objections to the
West's a priori theorizing and its "load of metaphysics," is an essay by
G. Barrois.145 Finally, a rare Orthodox reflection on how pastoral theology
can enrich doctrinal theology has been formulated and a new study
prepared on sophiology in Paul Florensky (1882-1943).146
Special attention has been given to contrasting the East's negative or
apophatic theology as opposed to the West's affirmative or kataphatic
theology.147 On the influential Palamite Orthodox theology, Maloney
142
Gerhard Podskalsky, Theologie und Philosophie in Byzanz: Der Streit um die theologische Methodik in der spatbyzantinischen Geistesgeschichte (14./15. Jh.), seine systematischen Grundlagen und seine historische Entwicklung (Byzantinisches Archiv 15; Munich:
Beck, 1977). See also his "Orthodoxe und westliche Theologie," Jahrbuch der österreichischen Byzantinistik, Beiheft 31/2 (1981), Akten, XVI. Internationaler Byzantinistenkongress, Wien, 4.-9. Oktober, 1981,513-27; and his Christentum und theologische Literatur
in der Kiever Rus* 988-1237 (Munich: Beck, 1982).
143
Christos Yannaras, Person und Eros: Eine Gegenüberstellung der Ontologie der griechischen Kirchenóáter und der Existenzphilosophie des Westens (Göttingen: Vandenhoeck,
1982); Máximos Aghiorgoussis, "Christian Existentialism of the Greek Fathers: Persons,
Essence, and Energies in God," Greek Orthodox Theological Review 23 (1978) 15-41.
144
Yves Congar, "Unité de foi, diversité de formulation théologique entre grecs et latins
dans l'appréciation des docteurs occidentaux," Revue des sciences religieuses 54 (1980) 2131; "Pour le centenaire du concile de 381: Diversité de dogmatique dans l'unité de foi entre
orient et occident," Irénikon 54 (1981) 25-35,61; and his Diversités et communion: Dossier
historique et conclusion théologique (Cogitatio fîdei 112; Paris: Cerf, 1982) esp. 71-152:
"Regards vers rodent." See also Waclaw Hryniewicz, O.M.I., "Le mystère de la divinohumanité: Signification herméneutique d'une notion de l'anthropologie orthodoxe," Istina
25 (1980) 350-64.
146
Georges Barrois, "Two Styles of Theology and Spirtuality," St. Vladimir's Theological
Quarterly 26 (1982) 89-101.
146
Joseph J. Allen, "The 'Being in Act' of Theology," in Orthodox Synthesis: The Unity
of Theological Thought, ed. Joseph J. Allen (Crestwood, N.Y.: St. Vladimir's, 1981) 97-113.
See also Robert Slesinski, "La sofiologia di Pavel Florenskij e la sua attualità oggi," Unitas
37 (1982) 250-66. A work of Paul Florensky which dates from 1914 has been recently
translated into French: La colonne et le fondement de la vérité: Essai d'une théodicée
orthodoxe en douze lettres, tr. Constantin Andronikof (Paris: Age d'Homme, 1975).
147
J. Hochstaffl, Negative Theologie: Ein Versuch zur Vermittlung des patristischen
Begriffs (Munich: Kòsel, 1976); Georg Galitis, "Apophatismus als Prinzip der Schriftauslegung bei den griechischen Kirchenvätern," Evangelische Theologie 40 (1980) 25-40;
663
devoted his Marquette Lectures to providing an appreciative endorsement. This same distinctive Palamite theology was explored sympathetically in a special issue of the Eastern Churches Review.148
How to establish theology's legitimate use of the Bible has been the
aim of several essays, some of which were prepared for ecumenical
exchanges between the Romanian Orthodox Church and the Evangelische Kirche Deutschland, at a meeting in Goslar, 1979. On the same
topic the Romanian journal Ortodoxia devoted nine articles in one issue
to the use of the Bible in theology and in Church life as seen by John
Chrysostom and Basil the Great as well as contemporary thinkers. In
Prague, September 12-18, 1977, at an international symposium on the
role of the Bible, several Orthodox presentations were given. These
studies regard the Bible first and foremost not as a tool for theology but
as an inspiration for liturgy and devotion.149 When compared to the
extent of English, French, and German scriptural commentaries by
Roman Catholics and Protestants, Orthodox commentaries remain
sparse. The Orthodox hesitate to employ the historico-critical method of
exegesis or to analyze the New Testament from a redaktiongeschichtlich
perspective. One biblical commentary prepared by an Orthodox exegete
Nicholas Gendle, "The Apophatic Approach to God in the Early Greek Fathers with Special
Reference to the Alexandrian Tradition," Ekklésia kai Theologia/Church and Theology 2
(1981) 701-57; 3 (1982) 323-95; Nikolai Medwedew, "Apophatische und kataphatische
Theologie im System der orthodoxen Dogmatik," Stimme der Orthodoxie no. 2 (1979) 5463.
148
George Maloney, S.J., A Theology of Uncreated Energies (Milwaukee: Marquette
University, 1978); Eastern Churches Review 9, no. 1-2 (1977): George Mantzarides, "Tradition and Renewal in the Theology of St. Gregory Palamas," 1-18; Illtyd Trethowan,
"Irrationality in Theology and the Palamite Distinction," 19-26; Rowan D. Williams, "The
Philosophical Structures of Palamism," 27-44; Kallistos Ware, "The Debate about Palamism," 45-63; Gabriel Patacsi, "Palamism before Palamas," 64-71. See also A. J. van der
Aalst, "Het palamisme: Geschiedenis en méthode," Het christelijk Oosten 30 (1978) 175-96;
31 (1979) 20-41; George Every, "The Study of Eastern Orthodoxy: Hesychasm," Religion
[London] 9 (1979) 73-91.
149
Die heilige Schrift, die Tradition und das Bekenntnis: Eine Dokumentation über das
1. theologische Gesprach mit der rumänischen orthodoxen Kirche (Beiheft zur ökumenischen
Rundschau 42; Frankfurt: O. Lembeck, 1982); Heinz Ohme, "Die heilige Schrift, die
Tradition und das Bekenntnis: Anmerkungen zum ersten theologischen Gespräch zwischen
der rumänischen orthodoxen Kirche und der evangelischen Kirche in Deutschland," Ökumenische Rundschau 29 (1980) 230-34; Ortodoxia 32 (1980) 204-354; Paul Fueter, "The
Bible in the Orthodox Church: Report from the Prague Seminar, 12-18 September, 1977,
[I]," Scripture Bulletin 9 (1978) 37-38; Savas Agourides, "The Bible in the Orthodox
Church," ibid. 10 (1979) 11-16; Lavrentije Trifiinovich, Bishop, "The Orthodox Church
and the Role of the Bible," International Review of Mission 70 (1981) 158-60; Michel
Evdokimov and Dumitru Staniloae, "La lecture de la Bible dans l'église orthodoxe," Contacts
30 (1978) 340-54; H. M. Biedermann, "Bibelverständnis der Ostkirchen," Ostkirchliche
Studien 31 (1983) 122-41.
664
THEOLOGICAL STUDIES
for nonspecialists and college-level students is instructive in this regard.150
In regard to the meaning of tradition, the Orthodox, besides the Goslar
papers, have prepared several important studies. The contribution of
John Meyendorff to this topic was hailed by the late Jesuit Georges
Dejaifve as proof that an older static perspective has been overcome.
Orthodox theologians now speak of a dialectic between tradition and
renewal.151 Several historical studies, too, have traced the notion of
paradosis in the Church Fathers. But it is specifically a misguided appeal
to tradition that receives a scathing attack by Alexander Schmemann.
He blames the Orthodox hierarchical and theological establishment for
insensitivity and blindness and criticizes some Orthodox theology as
"better and better equipped to fight heresies defeated some fifteen centuries ago," a theology suffering from a "rhetoric made up of a mixture
of unshakeable optimism, obligatory triumphalism and amazing selfrighteousness. " Orthodox loyalty is misplaced when it attacks the West
as "totally corrupt, heretical and sick beyond repair."152
Triadobgy
Triadology, or the mystery of three persons dwelling in the one God,
has not received much doctrinal attention in the last several years. Still,
two Orthodox, one a Russian monk, the other a Polish professor, have
addressed Triadology specifically, albeit briefly.153 Romanian Orthodox
150
George Cronk, The Message of the Bible: An Orthodox Christian Perspective (Crestwood, N.Y.: St. Vladimir's, 1982).
151
John Meyendorff, Living Tradition (Crestwood, N.Y.: St. Vladimir's, 1978); Georges
Dejaifve, "Tradition vivante et orthodoxie," Orientalia Christiana periodica 45 (1979) 397404; John Meyendorff, "Does Christian Tradition Have a Future?" Sí. Vladimir's Theological Quarterly 26 (1982) 139-54; Jannuari Iwlijew, "Die Rolle der Tradition und die
Artikulation des Glaubens in der Welt von heute," Stimme der Orthodoxie no. 4 (1982) 4548; 5, 37-48; Georgios D. Metallinos, "Der 'Dialektik' von Tradition und Erneuerung im
orthodoxen Verständnis," Orthodoxe Rundschau 13 (1981) 4-11; Constantine Scouteris,
"Paradosis: The Orthodox Understanding of Tradition," Sobornost n.s. 4 (1982) 30-37;
Viorel Mehedintu, Offenbarung und Überlieferung: Neue Möglichkeiten eines Dialogs
zwischen der orthodoxen und der evangelisch-lutherischen Kirche (Forschungen zur systematischen und ökumenischen Theologie 40; Göttingen: Vandenhoeck und Ruprecht, 1980);
J. B. Bauer, "Das Verständnis der Tradition in der Patristik," Kairos 20 (1978) 193-208;
Konstantin G. Bonis, " Tradition' aus orthodoxer Sicht: Ein Versuch," in Traditio-KrisisRenovatio aus theologischer Sicht: Festschrift Winfried Zeller, eds. B. Jasper and R. Mohr
(Marburg: Elwert, 1976) 425-32.
152
Alexander Schmemann, Church, World, Mission: Reflections on Orthodoxy in the West
(Crestwood, Ν.Y.: St. Vladimir's 1979) 19,11, 207.
153
Hillarion, Moine, "Voie royale de l'église orthodoxe: LA confession de la Sainte
Trinité," Messager de l'exarchat du patriarche russe en Europe occidentale 30, no. 109-112
(1982) 73-103; Jerzy Klinger, "Quelques problèmes liés à l'enseignement sur la Sainte
Trinité dans la théologie orthodoxe du XXème siècle," Contacts 28 (1976) 95-126.
665
D. Staniloae has had a collection of his studies translated into French as
Dieu est amour, a book that qualifies as a basic Triadology.154 In German
an important investigation on the divine "energies" has been published
that provides a clear account of why the Palamite system is popular
among the Orthodox for describing God's life ad intra and ad extra.
Several other studies contrast Eastern and Western approaches to the
imminent and economical Trinity.155 Roman Catholics such as Yves
Congar have traced the usage of attributing to God the Father the
description "absolute source of the divinity"; Mary Fatula has pointed to
difficulties of the processional model connected with the expression
tamquam ab uno principio.156
Christology as such has not received close attention in the last five
years among Eastern Christians. Some notable exceptions are contributions explaining the Christological concerns of ecumenical councils, one
by a bishop of the Ancient Oriental Church and another by a Romanian
Orthodox theologian.157 Another Orthodox essay has compared classical
Christology with the theological horizon of Rudolf Bultmann.158 Orthodox circles in France have reissued a volume by Bulgakov first published
in 1933 in Russian on the Incarnate Word from a sophiological perspective.159 Beyond that, there are two other Christological studies, one by
the Greek Orthodox Patriarch of Antioch Ignatius IV (Hazim) on Jesus'
resurrection and modern man;160 finally, a collection of Orthodox background studies for the Vancouver World Assembly meeting on the
appointed theme "Jesus Christ the Light of the World."161
154
Dumitru Staniloae, Dieu est amour (Perspective orthodoxe 1; Geneva: Labor et Fides,
1980).
155
Dorothea Wendebourg, Geist oder Energie: Zur Frage der innergöttlichen Verankerung
des christlichen Lehens in der byzantinischen Theologie (Münchener Monographien zur
historischen und systematischen Theologie 4; Munich: Kaiser, 1980); Chr. von Schönborn,
"Immanente und ökonomische Trinität: Zur Frage des Funktionsverlustes der Trinitätslehre in der östlichen und westlichen Theologie," Freiburger Zeitschrift für Philosophie und
Theologie 27 (1980) 247-64; Gerhard Richter, "Ansätze und Motive für die Lehre des
Gregorios Palamas von den göttingen Energien," Ostkirchliche Studien 31 (1982) 281-96.
156
Yves Congar, "Le Père, source absolue de la divinité," Istina 25 (1980) 237-46; Mary
A. Fatula, "A Problematic Western Formula (Tamquam ab uno principio)," One in Christ
17 (1981) 324-34.
157
Methodios [Fouyas], "The Christology of the Ecumenical Synods," Ekklesiastikus
Pharos 58 (1976) 148-63; D. Staniloae, "The Christology of the Synods," ibid. 130-37.
158
G. Klinger, "La doctrine de la croix et de la résurrection de Rudolf Bultmann en
confrontation avec la théologie de l'église d'orient," Istina 25 (1980) 176-211.
169
Serge Boulgakov, La Sagesse divine et la théanthropie 1: Du Verbe incarné: L'Agneau
de Dieu [Russian original 1933] (Paris: Editions Réunis, 1982).
160
Ignace Hazim, La résurrection et Vhomme d'aujourd'hui (Paris: Desclée, 1981).
161
Jesus Christ the Life of the World: An Orthodox Contribution to the Vancouver Theme,
ed. Ion Bria (Geneva: WCC, 1982).
666
THEOLOGICAL STUDIES
Most writing about the Divinity has centered of late on the mystery of
the Holy Spirit. Here the output is vast. Historical works have addressed
the doctrine of the Holy Spirit in Gregory of Nyssa and in Basil of
Caesarea.162 Heavily influenced by his study of the Greek Fathers and
recent Orthodox contributions, Yves Congar's pneumatology attempts
now to form a synthesis.163 The role of the Spirit in the liturgy and
prayers of the Syrian Antiochian Church is the topic of another line of
research.164 Then too, to mark the anniversary of the second ecumenical
council, Constantinople (381), several studies on its teaching on the Holy
Spirit have appeared.165 A wide variety of pneumatological studies, too
vast to summarize, has been published in our time frame.166 In addition,
two international congresses have encouraged reflection on the Spirit of
God, one held at the ecumenical center of Bari, April 22-24,1980, on the
Holy Spirit and the rites of Christian initiation, and a theological
convocation on pneumatology under Vatican auspices, in Rome, March
162
Martien Parmentier, "Saint Gregory of Nyssa's Doctrine of the Holy Spirit," Ekklesiastikus Pharos 58 (1976) 41-100, 387-444; 59 (1977) 323-429; 60 (1978) 697-730. See also
the study of Basil's pneumatology by Luislampe cited in n. 17 above.
163
Yves Congar, Je crois en l'Esprit Saint 3: Le Fleuve de vie (Ap 22.1) coule en orient et
en occident (Paris: Cerf, 1980).
164
Johannes Madey, "Der von dir, Vater, ausgeht und von deinem Sohne nimmt": Der
Heilige Geist im Beten der syro-antiochenischen Kirche (Oecumenismus spiritualis 3; Paderborn: Bonifacius, 1980).
165
Franco Bolgiani, "La théologie de l'Esprit Saint: De la fin du 1er siècle au Concile de
Constantinople (381)," Quatre fleuves cahier 9 (1979) 33-72; André de Halleux, "La
profession de PEsprit-Saint dans le symbole de Constantinople," Revue théologique de
Louvain 10 (1979) 5-39.
166
Emilianos Timiadis, "The Centrality of the Holy Spirit in Orthodox Worship,"
Ekklesiastikus Pharos 60 (1978) 317-57; Georges Khodr, "Vision orthodoxe du Saint-Esprit,"
Service orthodoxe depresse, Supplément no. 68 (1982) 1-14; Charles Lee Graves, "The Holy
Spirit in the Theology of Sergius Bulgakov," Ekklesiastikus Pharos 60 (1978) 810-91; 61
(1979) 257-342; L. Hodl, " 'Ich glaube an den Heiligen Geist, die heilige katholische Kirche':
Zum ökumenischen Verständnis des 3. Glaubensartikels," Catholica 36 (1982) 195-214;
Yves Congar, "Méditation théologique sur la troisième Personne," Proche orient chrétien
29 (1979) 201-11; Boris Bobrinskoy, "Esprit et sacrements selon les Pères," Service
orthodoxe de presse, Supplément no. 60 (1981) 1-12; James P. Mackey, "The Holy Spirit:
Relativising the Divergent Approaches of East and West," Irish Theological Quarterly 48
(1981) 256-67; Constantine N. Tsirpanlis, "Pneumatology in the Eastern Church," Diakonia
13 (1978) 17-26; P. O'Leary, "The Holy Spirit in the Church in Orthodox Theology," Irish
Theological Quarterly 46 (1979) 177-84; Marie-Vincent Leroy, O.P., "La théologie du SaintEsprit," Revue thomiste 82 (1982) 101-19; Winfrid Cramer, "Der Heilige Geist und die
Taufe Jesu in armenischen Glaubensbekenntnis," Oriens Christianas 65 (1981) 40-61;
Olivier Clément, "Quelques approches de la théologie et de l'expérience du Saint Esprit
dans l'église orthodoxe," Contacts 31 (1979) 241-68, also in Aspects 7-29; idem, "Je crois
en l'Esprit Saint," Contacts 34 (1982) 28-46.
667
22-26,1982, whose acta to my knowledge have not yet been published167
Regarding the füioque a considerable amount of material has been
printed. Some of these studies address specific points of historical background.168 Also under sponsorship of the World Council of Churches, two
consultations of the Faith and Order Commission were held to resolve
the divergences between East and West regarding the füioque. These
meetings (Oct. 26-29, 1978 and May 23-27, 1979), held at Klingenthal
near Strasbourg, led to the publication of the background papers and a
remarkable "memorandum" which records a consensus statement addressed to Church leaders.169 This memorandum is one of the most
important and balanced statements ever produced on this thorny issue
and should be required reading at least for clergy and theology students.
One statement in the memorandum, largely inspired from the Orthodox
theologian Staniloae, asserts: "the Son is indeed not alien to the procession of the Spirit, nor the Spirit to the begetting of the Son—something
167
Salvatore Manna, O.P., "Le symposium de Bari sur 'Le Saint-Esprit et les sacrements
d'initiation chrétienne,' " Episkepsis no. 231 (1980) 10-13, and the longer text in Oriente
cristiano 20 (1980) 97-107; J. Robert Nelson, "Arrivederci, Pneuma. (Special Report:
International Theological Congress on Pneumatology, Rome, Mar. 1982)," Christian Century 99 (1982) 667-69; Stefano Virgulin, "Il congresso romano internazionale di pneumatologia," Unitas 37 (1982) 88-93; Cesare Casale-Marcheselli, "'Credo nello Spirito sanco':
Congresso Internazionale di Pneumatologia, Roma, 22-26 marzo, 1982," Asprenas [Naples]
29 (1982) 163-77.
168
André de Halleux, "Cyrille, Théodoret et le 'Filioque,' " Revue d'histoire ecclésiastique
74 (1979) 597-625; Alasdair Heron, "The Filioque Clause," in One God in Trinity, eds. Peter
Toon and J. D. Spiceland (Westchester, 111.: Cornerstone, 1980) 62-77; Dietrich Ritschl,
"The History of the Filioque Controversy," in Conflicts about the Holy Spirit, eds. H. Rung
and J. Moltmann (Concilium 128 [European editions 148]; New York: Seabury, 1979) 314; Michael A. Fahey, S.J., "Son and Spirit: Divergent Theologies between Constantinople
and the West," ibid. 15-22; Theodore Stylianopoulos, "The Orthodox Position [on the
Filioque Question]," ibid. 23-30; Markos A. Orphanos, "The Procession of the Holy Spirit
according to Certain Fathers," Theologia 50 (1979) 763-78; 51 (1980) 87-107, 276-99, 43661, 739-42, with summary in Greek 743-47; Markos A. Orphanos, "The Procession of the
Holy Spirit according to St. Photius," Theologia 50 (1979) 47-68 [in Greek, with English
summary 69-70]; D. Staniloae, "The Procession of the Holy Spirit from the Father and
His Relation to the Son as Foundation of our Divinization and Adoption" [in Romanian],
Ortodoxia 31 (1979) 583-92, English text in Spirit of God (cf. next footnote) 174-86; Placide
Deseille, "Saint Augustin et le 'Filioque,' " Messager orthodoxe no. 85 (1980) 33-49, also in
Messager de l'exarchat du patriarche russe en Europe occidentale 30, no. 109-12 (1982) 5972; B. Schultze, S.J., "Zum Ursprung des Filioque: Das Filioque und der römische Primat,"
Orientalia Christiana periodica 48 (1982) 5-18; Hans-Jürgen Marx, Füioque und Verbot
eines anderen Glaubens auf den Florentinum: Zum Pluralismus in dogmatischen Formeln
(St. Augustin, Niederpleis: Steyler, 1977).
1β9
Spirit of God, Spirit of Christ: Ecumenical Reflections on the Filioque Controversy, ed.
L. Vischer (London: SPCK, 1981), French: La théologie du Saint Esprit dans le dialogue
oecuménique (Paris: Centurion, 1981).
668
THEOLOGICAL STUDIES
which has also been indicated in eastern theology when it has spoken of
the Spirit as "resting upon' or "shining out through' the Son, and insisted
that the generation of the Son and the procession of the Spirit must be
distinguished but not separated" (15). The memorandum recommends
the common liturgical usage of the Niceno-Constantinöpolitan creed and
its original form without the filioque addition and parallels the recommendation of the international consultation between Orthodox and Anglicans July 13-18, 1978, at Pendeli, Greece.170 Besides this historical
and ecumenical material, there are a number of systematic and doctrinal
studies that advance common understanding.171 Two Orthodox writers
have also commented on the so-called charismatic movement that has
affected many parts of the world-wide Church.172
Mary as Theotokos
Doctrine related to Mary the theotokos or God-bearer has recently
been reviewed in works by Orthodox and Catholics in dialogue with
them.173 The Romanian Orthodox journal Ortodoxia devoted an entire
170
Text in Episkepsis no. 195/1 (1978) 13-17; acta in Ekklesiastikus Pharos 61 (1979)
620-44.
171
Methodios [Fouyas], "The Filioque in Ecumenical Perspective," Ekklésia hai Theologia/Church and Theology 3 (1982) 1061-96; Boris Bobrinskoy, "Le 'Filioque' hier et
aujourd'hui," Contacts 34 (1982) 7-27; Giovanni Marchesi, S.J., "La questione del 'Filioque'
oggi," Civiltà cattolica 133/4, no. 3180 (1982) 533-47; Hegumen Boniface, "The Filioque
Question," Diakonia 15 (1980) 74-81; G. Bray, "Filioque and Anglican-Orthodox Dispute,"
Churchman 93 (1979) 123-36; Edward Every, "The Filioque Question," Sobornost n.s. 1
(1979) 42-49; Germain Leblond, O.S.B., "Point de vue sur la procession du Saint-Esprit,"
Revue thomiste 78 (1978) 293-302; Jean-Miguel Garrigues, L'Esprit qui dit Tere!': L'EspritSaint dans la vie trinitaire et le problème du Füioque (Paris: Téqui, 1981); André de Halleux,
"Pour un accord oecuménique sur la procession de l'Esprit Saint et l'addition du 'Filioque'
au symbole," Irénikon 51 (1978) 451-69; F. Rouleau, "A propos du Filioque: Un document:
Instruction pastorale de l'épiscopat catholique de Grèce," Quatre fleuves cahier 9 (1979) 7378. This last article contains excerpts from a pastoral letter (May 31, 1973) of the Greek
Catholic bishops requiring the omission of the filioque addition.
172
Athanasios Emmert, "Charismatic Developments in the Eastern Orthodox Church,"
in Perspectives on the New Pentecostalism, ed. Russell P. Spittler (Grand Rapids: Baker,
1976) 28-42; Ivan Panchovski, "An Orthodox View [of the Charismatic Movement]," in
Conflicts about the Holy Spirit, eds. H. Küng and J. Moltmann (Concilium 128 [European
editions 148]; New York: Seabury, 1979) 107-13.
173
Michel-Philippe Laroche, Theotokos: Marie Mère de Dieu dans l'expérience spirituelle
de l'église orthodoxe (Paris: Presence, 1981); Tadros Y. Malaty, St. Mary in the Orthodox
Concept (2nd ed.: Alexandria: Coptic Patriarchate, 1979); John Maximovitch, The Orthodox
Veneration of the Mother of God (Kodiak, Alaska: St. Herman of Alaska Brotherhood,
1978); Placid J. Podipara, "The Mariology of the Church of the East," Christian Orient 2,
no. 4 (1981) 165-82; Johannes Madey, Marienlob aus dem Orient: 'Zu dir nehmen wir
unsere Zuflucht alle Tage. ' Aus Stundengebet und Eucharistiefeier der syrischen Kirche von
Antiochien (Paderborn: Bonifacius, 1982); Lothar Heiser, Maria in der Christus-Verkündigung des orthodoxen Kirchenjahres (Trier: Paulinus, 1982); Vladimir N. Lossky, "Das
Dogma von der unbefleckten Empfängnis," Stimme der Orthodoxie no. 9 (1978) 57-64
669
issue with seven essays to Marian devotion.174 Also, as we noted, the
Orthodox/Old Catholic dialogue published an important statement on
the "Mother of God" at its meeting August 23-30, 1977.175 This text
draws heavily from patristic and conciliar sources. Several sections seem
aimed specifically at Roman Catholics when, for example, it notes:
In calling her [Mary] blessed, most holy, immaculate, most pure, most honorable,
most glorious and holiest of all, the Church professes through God's grace the
relative sinlessness of the ever Virgin when the Holy Spirit came down upon her,
relative because in essence only Jesus Christ our Saviour is absolutely without
sin. The Church does not know the recent dogmas of the Immaculate Conception
and the bodily assumption of the Mother of God. However, she celebrates the
Mother of God's entry into eternal life, the public glorification of her Dormition
Although in the hymns of the Church the Mother of God is called the
Mediatrix (mesitria), she is never referred to as co-mediatrix or co-redemptrix,
since she is only our Intercessor in prayer.
Church and Eucharistie Ecclesiology
In the past five years no other doctrinal theme has been studied by the
Orthodox more diligently than the Church. I take note first of the
historical investigations. These studies focus primarily on nineteenthcentury Russian ecclesiology, especially Eucharistie ecclesiology in the
tradition of Afanassieff and Bulgakov.176 Among the Orthodox doctrinal
[original dates from 1934 with some updating in 1954]; Giuseppe Ferrari, "Presenza della
Madre di Dio nella preghiera orientale," Oriente cristiano 16, no. 2 (1976) 101-19; Athanasios
Basdekis, "Die Gottesmutter: Marienverehrung und Marienfrömmigkeit in der orthodoxen
Theologie und Kirche," Ökumenische Rundschau 31 (1982) 424-42; Dmitry Grigorieff, "The
Theotokos in the Orthodox Tradition and Russian Thought," The Way, Supplement 45:
Mary and Ecumenism (1982) 22-29; Johannes Kalogirou, "Marienlehre und -Verehrung in
der orthodoxen Kirche auf dem Hintergrund der Christologie," Internationale kirchliche
Zeitschrift 68 (1978) 2-28; Nikolaus Thon, "Die allreine Gottesmutter Maria in der
orthodoxen liturgischen Verehrung," Christliche Osten 32 (1977) 126-34,164-71.
174
Ortodoxia 32, no. 3 (July-Sept. 1980) 443-554.
175
The text appears in English, French, and German in Journal of Moscow Patriarchate
no. 3 (1978) 58-60; Episkepsis no. 173 (1977) 13-15; Stimme der Orthodoxie no. 12 (1977)
45-49. The wording of the three texts differs slightly, since Marian expressions used in
vernacular hymns are cited.
176
Paul Evdokimov, "The Principal Currents of Orthodox Ecclesiology in the 19th
Century," Eastern Churches Reviep 10 (1978) 26-42; Vladimir [Sabodan], Rector of Moscow
Theological Academy, "Die russische Ekklesiologie im Zeitalter der Ökumene," Stimme der
Orthodoxie no. 6 (1980) 49-63; 7, 48-64; Gerardo Cioffari, O.P., La sobornost nella teologia
russa: La visione della chiesa negli scrittori ecclesiastici della prima metà del XIX siglo (Bari,
1978); André Joos, "Communione universale o cattolicità dell'assemblea: Elementi di
ecclesiologia negli scritti del P. N. N. Afanassiev," Nicolaus 1 (1973) 7-47, 223-60; idem,
"L'Eglise, (ré)conciliation et conciliante: Aspects de l'ecclésiologie de conciliante dans les
écrits de S. Boulgakov," Nicolaus 4 (1976) 3-97; Stanislaw Swierkosz, S.J., L'Eglise visible
selon Serge Bulgakov: Structure hiérarchique et sacrementeUe (Orientalia Christiana analecta
211; Rome: Oriental Institute, 1980).
670
THEOLOGICAL STUDIES
studies on Church a comprehensive overview is provided by Metropolitan
Damaskinos, who is one of the principal voices in the contemporary
ecumenical movement.177 Another good orientation is provided by Nikos
Nissiotis, whose keynote address set the stage for the Second Congress
of Orthodox Theological Colleges on "La théologie de l'église et sa
réalisation."178 Among the twenty presentations at the conference it is
not always clear whether "de l'église" should be understood as a subjective
or objective genitive, theology done by the Church or theology concentrating on the Church. In the latter sense the two most insightful papers
are those by the Bulgarian T. Koev (215-229) and tîe American GreekOrthodox T. Stylianopoulos (1Ϋ6-207).
Several bilateral meetings have treated Church, namely, the Orthodox/
Old Catholic meeting in 1977 on the "Essence and Notes of the Church"
and in 1979 on "Local Church," as well as the meeting in 1978 of the
Orthodox/East German Lutheran Church.179 Rich in contemporary stud
ies are also the published acta of the First Theological Seminar held at
Chambésy May 10-June 3, 1980, on Local and World-wide Church.180
Individual Orthodox eccelesiologists have produced book-length studies
such as D. Staniloae.181 John Zizioulas, whom Yves Congar recently
described as "one of the most original and most profound theologians of
177
Damaskinos Papandreou, "Die orthodoxe Ekklesiologie und die eine Kirche Christi,"
in Unterwegs zur Einheit: Festschrift für Heinrich Stirnimann, eds. Joseph Brantschen and
Pietro Selvatico (Fribourg, Switz.: Universitätsverlag, 1980) 820-35. See also George Dragas,
"Orthodox Ecclesiology in Outline," Greek Orthodox Theological Review 26 (1981) 185-92.
178
Procès-verbaux du deuxième congrès de théologie orthodoxe à Athènes, 19-29 août
1976, ed. S. C. Agourides (Athens: E. P. E., 1978). The opening address is Nikos Nissiotis,
"Theology of the Church and Its Accomplishment," Ecumenical Review 29 (1977) 62-76,
German text: "Die Aufgabe einer Theologie der Kirche: Einfuhrung in das Thema des
zweiten Kongresses der orthodoxen theologischen Fakultäten in Athen," Kerygma und
Dogma 23 (1977) 41-59.
179
The texts of the Orthodox/Old Catholic dialogue in 1977 are published in Journal of
Moscow Patriarchate no. 3 (1978) 60-62; Episkepsis no. 173 (1977) 10-13; Stimme der
Orthodoxie no. 12 (1977) 42-49. The 1979 meeting, Journal of Moscow Patriarchate no. 4
(1980) 46-48; Episkepsis no. 215 (1979) 12-15. The dialogue between the Russian Orthodox
and the East German Lutheran Church devoted its meeting of October 1-4,1978, at Kiev
to the theme "Church as Locus of Sanctification." Six of the background papers for that
meeting have been published: Ernst-Heinz Amberg, "Die Kirche als Geschöpf der Gnade,"
Stimme der Orthodoxie no. 2 (1979) 30-39; Michael [Mudjugin], "Die heiligende Wirkung
der Gnade Gottes in der Kirche und durch die Kirche," ibid. 3 (1979) 33-55; Christoph
Wetzel, "Die Kirche als Ort der Heiligung," ibid. 4 (1979) 45-55; K. E. Skurat, "Die Kirche
als Ort der Heiligung," ibid. 5 (1979) 41-50; Nicolai Zabolotsky, "Die Kirche als Bekenntnisgemeinschaft," ibid. 6 (1979) 48-64; Philaret [Vakhromeyev], Metropolitan of Kiev, "Die
Katholizität der Universal- und Lokalkirche," ibid. 10 (1980) 52-64.
180
Eglise locale et église universelle (Etudes théologiques de Chambésy 1; ChambésyGeneva: Centre Orthodoxe, 1981).
181
Dumitru Staniloae, Theology and the Church (Crestwood, N.Y.: St. Vladimir's, 1980).
671
our age," has gathered several of his major studies into a volume, L'Etre
ecclésiaL1*2 Further Orthodox studies in ecclesiology are listed here in
chronological order.183 In light of the dominance of Greek and Russian
Orthodox writers, it is especially useful to have eccleeiological studies by
Hazim, from the Orthodox patriarchate of Antioch, and by a pre-Chalcedonian churchman, Mar Gregorios.184 Besides these Orthodox studies,
one needs to take note of what Roman Catholics have written about the
Eastern Church. The late Swiss ecclesiologist Raymund Emi distinguished himself by interpreting triadological ecclesiology and producing
a popular work on the Church from an Orthodox viewpoint, a book which
I hope will be translated into several languages.1851 also call attention to
other eccleeiological studies on the Church from an Eastern perspective
by Roman Catholics, including presentations at an international congress
182
Jean Zizioulas, L'Etre ecclésial (Perspectives orthodoxes 3; Geneva: Labor et Fides,
1981). Congar's remarks are made in Revue des sciences philosophiques et théologiques 66
(1982) 88.
183
Athenagoras [Kokkinakis], Ecclesiological Problems (London: A. V. Huckle, 1976),
German text: Ekklesiologische Problème: "Kirche—ausserhalb von Grenzen" und anderes
(Wetzlar, 1977); Dan Hie Ciobotea, "Die heilende Kraft der Kirche: Aus der Sicht der
orthodoxen Theologie und Spiritualität," Una sancta 32 (1977) 195-203; Dimitrije Dimitrijevic, "Die Gründung der Kirche und die Kennzeichen ihrer Einheit," in Die Einheit der
Kirche 315-24; John Meyendorff, "Ecclesiastical Regionalism: Structures of Communion
or Cover for Separation? Issues of Dialogue with Roman Catholicism," St. Vladimir's
Theological Quarterly 24 (1980) 155-68, French text: "Régionalisme ecclésiastique, structures de communion ou couverture de séparatisme?" in Les églises après Vatican II329-45;
Stanley S. Harakas, "The Orthodox Vision of Visible Unity [and Orthodox-Anglican
Relations]," in A Communion of Communions: One Eucharistie Fellowship, ed. J. Robert
Wright (New York: Seabury, 1979) 168-83; Máximos Aghiorgoussis, "The Church as a
Presupposition for the Proclamation of the Gospel," Greek Orthodox Theological Review 25
(1980) 371-76; John D. Zizioulas, "Ecclesiological Issues Inherent in the Relations between
Eastern Chalcedonian and Oriental Non-Chalcedonian Churches," in Does Chalcedon
Divide or Unite? 138-56; Jean Zizioulas, "Christologie, pneumatologie et institutions
ecclésiales: Un point de vue orthodoxe," in Les églises après Vatican II131-148; Ion Bria,
"Ecclésial Unity in the Ecumenical Movement: Theology and Expectations," Greek Orthodox Theological Review 26 (1981) 314-24; Thomas Hopko, All the Fullness of God: Essays
on Orthodoxy, Ecumenism and Modern Society (Crestwood, N.Y.: St. Vladimir's, 1982).
184
Ignace Hazim [Greek Orthodox Patriarch of Antioch], "Une vision antiochienne de
l'unité de l'église," Proche orient chrétien 28 (1978) 202-8; Paulos Mar Gregorios, "Ecclesiological Issues concerning the Relation of Eastern Orthodox and Oriental Orthodox
Churches," in Does Chalcedon Divide or Unite? 127-37.
186
Raymund Emi, "Pneumatologische und triadologische Ekklesiologie in ihrer Bedeutung für Struktur und Leben der Kirche: Ein Beitrag aus der Sicht der orthodoxen
Theologie," in Unterwegs zur Einheit: Festschrift für Heinrich Stirnimann, eds. Joseph
Brantschen and Pietro Selvatico (Fribourg, Switz.: Universitätsverlag, 1980) 803-20; idem,
Die Kirche in orthodoxer Schau: Ein Beitrag zum ökumenischen Gesprach (Fribourg, Switz.:
Kanisius, 1980). See also Hans Joachim Schulz, "Eglise locale et église universelle: Primauté, collégialité et synodalité." Proche orient chrétien 31 (1981) 3-22.
672
THEOLOGICAL STUDIES
in Bologna (April 8-12,1980) on local churches after Vatican II.186
In dealing with each other, Orthodox and Roman Catholics have not
felt self-conscious in using the expression "sister churches" to describe
the special relationship between them. Several authors have recently
explored the history of this term and its appropriateness.187
The so-called Eucharistie ecclesiology which has dominated Orthodox
theology since the thirties in a particular formulation by Nicholas Afanassieff (1893-1966) sees the Church as made up not of the sum of its
parts but all of it present in each of its parts, just as Christ is totally
present in each Eucharistie celebration. The Church is realized especially
when gathered around its bishop at the liturgy. It is through the Eucharist
and not through institutional ties that one local community strengthens
its links with other Eucharistie communities. On this theology two major
German studies have been published by H.-J. Schulz and P. Plank which
in turn have stimulated reactions. A large number of other Roman
Catholic studies have tried to explain this ecclesiological perspective,
beginning with a study by an Italian Catholic, Bruno Forte, which shows
the compatibility of Eucharistie ecclesiology with the teaching of Lumen
gentium.188
186
Georges Dejaifve, Un tournant décisif de l'ecclésiologie à Vatican II (Point théologique
31; Paris: Beauchesne, 1978); J. M. Tillard, "L'Eglise de Dieu est une communion," Irénikon
53 (1980) 451-68; idem, "Une seule église de Dieu, l'église brisée," Proche orient chrétien
30 (1980) 3-13; Theodore Pulcini, "Toward an Acceptable Byzantine Catholic Ecclesiology,"
Diakonia 15 (1980) 5-22. Essays from a symposium held in Bologna, April 8-12,1980, are
also helpful: Les églises après Vatican II: Dynamisme et prospective, Actes du Colloque
international de Bologne 1980, éd. G. Alberigo (Théologie historique 61; Paris: Beauchesne,
1981).
187
Jérôme Cornélis, "Les retrouvailles des églises soeurs," Unité des chrétiens no. 3
(1971) 7-14; Dimitri Salachas, "Schwester-Kirchen in Gespräch: Der offizielle theologische
Dialog der orthodoxen und der katholischen Kirche," Catholica 34 (1980) 249-59; Yves
Congar, "Eglise orthodoxe et église catholique romaine: 'Eglises-soeurs' et conciles 'oecuméniques/ " in his Diversités et communion 126-41; Emmanuel Lanne, "Eglise soeur et
église mère dans le vocabulaire de l'église ancienne," in Communio sanctorum: Mélanges
offerts à Jean-Jacques von Allmen (Geneva: Labor et Fides, 1982).
188
Bruno Forte, La chiese nell'Eucharistia: Per un'ecclesiologia eucaristica alla luce del
Vaticano II (Naples: M. D'Auria, 1975); Hans Joachim Schulz, Ökumenische Glaubenseinheit aus eucharistischer Überlieferung (Konfessionskundliche und kontroverstheologische
Studien 39; Paderborn: Bonafacius, 1976), and lengthy analysis, Bernhard Schultze, S.J.,
"Ökumenische Glaubenseinheit aus eucharistischer Überlieferung," Orientaha Christiana
periodica 44 (1978) 273-308; Peter Plank, Die Eucharistieversammlung als Kirche: Zur
Entstehung und Entfaltung der eucharistischen Ekklesiologie Nikolaj Afanas'evs (18931966) (Das östliche Christentum N. F. 31; Würzburg: Augustinus, 1980), and review,
Bernhard Schultze, S.J., "Die Eucharistieversammlung als Kirche," Ostkirchliche Studien
31 (1982) 33-56. On Eucharistie ecclesiology see also Peter Plank, "Paralipomena zur
Ekklesiologie A. S. Chomjakovs," Ostkirchliche Studien 29 (1980) 3-29; Paul Patrick
O'Leary, The Triune Church: A Study in the Ecclesiology of A. S. Xomjakov (Fribourg,
Switz.: Universitätsverlag, 1982); Albert Gerhards, "Die Eucharistieversammlung als
Kirche: Zu einer Studie über die eucharistische Ekklesiologie Nikolaj Afanas'evs (1893-
673
Regarding the Church's mission and role in the modern world, Orthodox writers have published several works. Of special interest is the volume
prepared in collaboration with the World Council of Churches and
intended as a pastoral and missionary guidebook for Orthodox. The
published material was prepared at the Fifth Pan-Orthodox Missionary
Conference that met in Yugoslavia, September 20-25,1980.189
Only a few studies have addressed the origins and growth of episkopê,
the pastoral ministry exercised by bishops.190 A meeting of the Society of
the Law of the Oriental Churches planned for 1983 in Freiburg will
discuss the rights and jurisdiction of bishops. The topic of bishops has
been overshadowed by the issue of the papacy. Although papal primacy
is rarely an explicit topic in the bilaterale, still the topic is never far
removed from Orthodox consciousness. Four Orthodox scholars have
written on the papacy in the last few years.191 These works stress the
1966)," Liturgisches Jahrbuch 31 (1981) 186-92; Michael Kaszowski, "Sources de l'ecclésiologie eucharistique du P. Nicolaus Afanassieff," Ephemerides theologicae Lovanienses 52
(1976) 331-43, summary of his thesis: L'Eucharistie dans le système ecclésiologique du Père
Afanassieff (1893-1966), doctoral dissertation, Faculté de théologie, Louvain la Neuve
(Prom.: A. de Halleux), February 1976; Nicholas Lossky, "The Eucharistie Life: The Church
as a Eucharistie Community at the Local Level," Ecumenical Review 31 (1979) 69-71;
Michael [Mudjugin], "Das orthodoxe Verständnis von Kirche und Eucharistie in ihrer
gegenseitigen Zuordnung," Stimme der Orthodoxie no. 3 (1982) 51-63; John Zizioulas, "The
Local Church in a Eucharistie Perspective: An Orthodox Contribution," in In Each Place:
Towards a Fellowship of Local Churches Truly United (Geneva: WCC, 1977) 50-61, French
text: "L'Eglise locale dans une perspective eucharistique," Messager de l'exarchat du
partriarchat russe 26, nos. 97-100 (1978) 35-48.
189
Alexander Schmemann, "The Problem of the Church's Presence in the World in
Orthodox Consciousness," Si. Vladimir's Theological Quarterly 21 (1977) 3-17; Go Forth in
Peace: A Pastoral and Missionary Guidebook: Reports and Documents from the Orthodox
Missionary Consultations 1974-1980, ed. Ion Bria (Geneva: WCC, 1982); A. Yannoulatos,
"A la redécouverte de l'éthos missionaire de l'église orthodoxe," in Aspects 79-96; Leónidas
Contos, 2001: The Church in Crisis, Patriarch Athenagoras Memorial Lectures (Brookline,
Mass.: Holy Cross Orthodox Press, 1981); "Preaching and Teaching the Christian Faith
Today," St. Vladimir's Theological Quarterly 25 (1981) 123-32.
190
Bernard Dupuy, "Aux origines de Γ episcopati Le corpus des lettres d'Ignace d'Antioche
et le ministère de l'unité," Istina 27 (1982) 267-77; Johannes Maslow, "Die Lehre des hl.
Kyprian von Hirtendienst," Stimme der Orthodoxie no. 1 (1978) 53-59; A. Osipov, "Die
Bedeutung der apostolischen Sukzession für das Priester- und Hirtenamt nach der Lehre
der Kirchenväter," ibid. 10 (1982) 61-64; no. 11, 46-52; Kallistos Ware, "Patterns of
Episcopacy in the Early Church and Today: An Orthodox View," in Bishops, but What
Kindl, ed. Peter Moore (London: SPCK, 1982) 1-24; G. H. Bebawi, "The Bishop in the
Coptic Church Today," ibid. 68-77.
191
Emilianos Timiaidis, "La primauté de Pierre dans l'ecclésiologie orthodoxe," Istina
23 (1978) 349-66; Anastasios Kallis, "Papsttum und Orthodoxie: Der Papst und die
Kircheneinheit aus orthodoxer Sicht," Ökumenische Rundschau 30 (1981) 33-46; Damaskinos Papandreou, "Bleibendes und veränderliches im Petrusamt: Überlegungen aus orthodoxer Sicht," in Dienst an der Einheit: Zum Wesen und Auftrag des Petrusamts, ed. J.
Ratzinger (Düsseldorf: Patmos, 1978), 146-64; Damaskinos Papandreou, "Das Papsttum
674
THEOLOGICAL STUDIES
basic equality of all local churches and argue that a bishop succeeds to
all bishops, not to a specific apostle such as Peter or Andrew. Some
primacy of honor is due to the bishop of Rome provided he is seen as
primus inter pares. The Orthodox wish the See of Rome to recognize as
legitimate the synodal structures of the East, where Rome's patriarchal
function never existed. They hope also that Rome will someday admit
the contingent character of the formulations at Vatican I on primacy
and infallibility.
On the papacy Roman Catholics have also contributed reflections for
the Orthodox.192 Here of special note are the works of J. Madey and
others. Specific historical issues are addressed such as Rome's use of
Irenaeus' text in Adversus haereses 3, 3, 2.193 Spiteris has explored the
theological, political, and social causes for antipapal attitudes in the
Christian East in the 12th century.194 Likewise, the Catholic authority
on the Council of Florence, Joseph Gill, has published new material and
reprinted earlier essays.195
Councils and Conciliarity
On what constitutes a council as ecumenical there has been little
systematic writing of late by either Orthodox or non-Orthodox. Studies
on councils are largely historical investigations, such as Sieben's analysis
of the idea of a council in the ancient Church.196 Particular attention has
been paid to the second ecumenical council, Constantinople (A.D. 381),
on the occasion of its 1600th anniversary. Orthodox Bishop Peter L'Huillier of New York has described facts and fiction regarding that council,
and Catholics have pondered its historical and present significance,
im Dialog zwischen der römisch-katholischen und der orthodoxen Kirche," Una sancta 34
(1979) 36-43; Gabriel Patasci, "Comment le catholicisme pourrait-il repenser les fonctions
de la papauté dans l'église?" Messager orthodoxe no. 86 (1980) 26-32.
192
Johannes Madey, "Der Papst: Das Problem zwischen Ost und West: Orthodoxe
Theologen zu Fragen um Kirche und Primat," Catholica 32 (1978) 131-46; W. Beinert,
"Der Papst—Hilfe oder Hindernis für die Einheit?" Theologische Revue 76 (1980) 1-12; A.
Schmied, "Das Papsttum im ökumenischen Gespräch," Theologie der Gegenwart 21 (1978)
161-71.
193
Norbert Brox, "Rom und 'jede Kirche' im 2. Jahrhundert, (Zu Irenäus, adv. her. III,
3,2," Annuarium historiae concäiorum 7 (1975) 42-78.
194
Jannis Spiteris, O.F.M.Cap., La critica bizantina del primato romano nel secolo XII
(Orientalia Christiana analecta 208; Rome: Orientai Institute, 1979).
195
Joseph Gill, Byzantium and the Papacy: 1198-1400 (New Brunswick, N.J.: Rutgers
University, 1979); idem, Church Union: Rome and Byzantium (1204-1453) (Collected
Studies 91; London: Variorum Reprints, 1979).
196
H. J. Sieben, Die Konzilidee der alten Kirche (Paderborn: Schöningh, 1979), and his
"Die früh- und hochmittelalterliche Konzilsidee im Kontext der Tilioque' Kontroverse,"
Traditio 35 (1979) 173-207.
675
especially its creed.197 Two major works have been produced on the
Council of Constantinople, one which sees that council as providing a
model for achieving Glaubensbekenntnis and Kirchengemeinschaft.198 Orthodox editors have provided the acta of a very important consultation
at Chambésy, April 29-July 25, 1981, the Second Theological Seminar.
Some sixty professors and students took part in that seminar, which
focuses on five areas: background material to the council; its creed; its
dogmatic achievements, especially its pneumatology; canonical problems,
especially those connected with its canon 3; and the implications of the
council for today. Without exaggeration, this volume, which reaches
almost 600âges, is one of the major theological achievements of Orthodoxy in the last decade.199
Rome also hosted a celebration from June 6-7, 1981, for the 16th
centenary of the Council of Constantinople and the 1550th anniversary
offTSphesus. On this occasion Pope John Paul II, still recuperating from
gunshot wounds, made a brief appearance in St. Peter's to join with
others in the recitation of the Creed (without the filioque). It was on this
occasion that for the first time in history, on June 6,1981, an Orthodox
bishop, Metropolitan Damaskinos (Papandreou), preached at a service
in St. Peter's.200
On the Orthodox notion of conciliarity or synodikotés or sobornos?
some studies appeared as part of the 1978 preparatory meeting for the
Great and Holy Council.201 Other specific councils have been studied.
197
André de Halleux, "Le IP concile oecuménique: Une évaluation dogmatique et ecclésiologique," Cristianesimo nella storia [Bologna] 3 (1982) 297-327; Pierre L'Huillier, "Faits
et fiction à propos du deuxième concile oecuménique," Eglise et théologie 13 (1982) 135-56;
Jan Willebrands, "Le concile de Constantinople de 381, 2e oecuménique: Son importance
et son actualité," Irénikon 54 (1981) 163-91; Eleuterio F. Fortino, "Il Simbolo nicenocostantinopolitano e l'unità dei cristiani," Nuova umanità (Rome) 5, no. 24-25 (Nov, 1982Feb. 1983) 97-127.
196
Glaubensbekenntnis und Kirchengemeinschaft: Das Modell des Konzils von Konstantinopel (381), eds. K. Lehmann and W. Pannenberg (Freiburg: Herder: Göttingen: Vandenhoeck und Ruprecht, 1982).
199
Le IP concile oecuménique: Signification et actualité pour le monde chrétien d'aujourd'hui (Etudes théologiques de Chambésy 2; Chambésy-Geneva; Centre Orthodoxe,
1982).
200
For documents on that event, see "Centenary Celebrations on June 7, 1981," Information Service no. 46 (1981) 51-58. The text of Metropolitan Damaskinos' historic homily
at first vespers in St. Peter's is found ibid. 53-56.
201
Máximos Aghiorgoussis, "Theological and Historical Aspects of Conciliarity: Some
Propositions for Discussion," Greek Orthodox Theological Review 24 (1979) 5-19; Lothar
Waldmüller, "Das Konzil im Verständnis der Ostkirche," in Synodale Strukturen der
Kirche: Entwicklung und Probleme, ed. W. Brandmüller (Donauwörth: Auer, 1977) 140-57;
Adolf Lumpe, " 'Concilium' als 'repraesentatio totius nominis christiani,' " Annuarium
historiae conciUorum 7 (1975) 79-81; J. Roche, S.J., "Conciles, empereurs et papes," Proche
orient chrétien 28 (1978) 85-104.
676
THEOLOGICAL STUDIES
Shortly before his death A. J. Festugière finished a complete French
version of the acta of Ephesus and Chalcedon with careful indices and
introductory material.202 Chalcedon, important because it was the watershed between Orthodox and pre-Chalcedonian churches, was the subject of a special collaborative study under World Council of Churches'
sponsorship, Does Chalcedon Divide or Unite?203 Mention can be made,
too, of a study on the "Eastern problem" connected with Lyons II.204
Regarding the institution of synods in the Church, little theological
material has been published since the Society of the Law of the Oriental
Churches met in 1973 on Crete to discuss "Synods according to the
Sources and Their Application Today."205 On the synodos endémousa, the
institution whereby a patriarch must be assisted in the governance of his
church through an ongoing synod of metropolitans, several authors have
explained its origins and purpose.206 It should be noted that such a
permanent synod differs radically in structure and authority from the
Roman Catholic International Synod of Bishops.
Several studies explore the implications of the classical "pentarchy,"
the notion that the five historical sees of Jerusalem, Antioch, Alexandria,
Rome, and Constantinople enjoy a hegemony in the Church.207 Another
congeries of interrelated but separate issues includes authority, the
principle of "economy" (oikonomia)i canonical traditions, reception, and
consensus.208 Other critical issues are the status of the Orthodox diaspora
202
Ephese et Chalcédoïne: Actes de conciles, tr. A. J. Festugière (Textes, dossiers, documents 6; Paris: Beauchesne, 1982).
203
Does Chalcedon Divide or Unite? Towards Convergence in Orthodox Christology, eds.
Paulos Gregorios, William H. Lazareth, and Nikos A. Nissiotis (Geneva: WCC, 1981). See
review by A. de Halleux in Revue théologique de Louvain 13 (1982) 221-24.
204
Burkhard Roberg, "Das 'orientalische Problem' auf dem Lugdunense IL" Annuarium
historiae conciliorum 9 (1977) 43-66.
205
See TS 39 (1978) 459, n. 45.
206
Dimitri Salachas, "Il principio della struttura sinodale delle chiese orientali nella
legislazione canonica antica," Nicolaus 6 (1978) 221-51; Cyrille Vogel, "Primatialité et
synodalité dans l'église locale durant la période anténicéenne," in Aspects 53-66; Hermenegild M. Biedermann, "Die Synodalität: Prinzip der Verfassung und Leitung der orthodoxen Kirchen und Kirche," in Die Einheit der Kirche 296-314; Ulrich Mosiek, "Die
Bischofssynode der lateinischen Kirche und die ständige Synode der linierten Ostkirchen,"
in Ex aequo et bono: Willibald M. Plöchl zum 70. Geburtstag, eds. P. Leisching et al.
(Innsbruck: Wagner, 1977) 367-74.
207
Christos Yannaras, "L'Institution de la pentarchie aujourd'hui," Contacts 31 (1979)
283-89; Michele Marella, "Roma nel sistema pentarchico: Problemi e prospettive," Nicolaus
4 (1976) 99-138.
208
On authority: Chrysostomos [Konstantinidis], "Authority in the Orthodox Church,"
Sobornost n.s. 3 (1981) 197-209, German text: Ökumenische Rundschau 31 (1982) 31-47;
Kallistos Ware, "The Exercise of Authority in the Orthodox Church," Ekklésia hai Theologia/Church and Theology 3 (1982) 941-69, French text: Irénikon 54 (1981) 451-71; 55
(1982) 25-34; Konstantin Voicu, "The Attitude of the Orthodox Church toward Dissent,"
in The Right to Dissent, eds. H. Küng and J. Moltmann (Concilium 158 [European editions
677
(i.e., churches in countries not Orthodox by history) and autocephalous
(independent) churches.209
178]; New York: Seabury, 1982) 19-23; Yves Congar, "Autonomie et pouvoir central dans
réglise vus par la théologie catholique," Irénikon 53 (1980) 291-313; Ivan Zuzek, S.J., "The
Authority of Patriarchs outside the Patriarchal Territory," Vidyajyoti [Delhi] 45 (1981)
155-70, also in Nuntia 6 (1978) 3-33. On "economy": John H. P. Reumann, "The Use of
oikonomia and Related Terms in Greek Sources to about A.D. 100 as a Background for
Patristic Applications," Ekklesiastikus Pharos 60 (1978) 482-579; 61 (1979) 563-603; "Part
II: The Evidence. 2. Oikonomia and Its Related Terms Applied to a Larger Household, in
the State," Ekklésia kai Theologia/Church and Theology 1 (1980) 368-430; "3. Oikonomia
and Its Related Terms Applied to Arrangements Generally," 2 (1981) 591-617; 3 (1982)
115-40; John Erickson, uOikonomia in Byzantine Canon Law," in Law, Church and Society:
Essays in Honor of Stephan Kuttner, eds. Κ. Pennington and R. Somerville (Philadelphia:
University of Pennsylvania, 1977) 225-36; Dimitri Salachas, " Oikonomia' e *akribeia'
nella ortodossia greca odierna," Nicolaus 4 (1976) 301-39; Pierre L'HuiUier, "Quelques
précisions sur la notion d' 'economie' dans le droit canonique orthodoxe," in Aspects 43-52;
Pierre Rai, "L' 'Economie' et le futur 'Droit canon oriental,' " Lien 47, no. 3 (1982) 7-13;
B. Botte, "Oikonomia," Ephemerides liturgkae 94 (1980) 283-96; Ladislas Orsy, "In Search
of the Meaning of Oikonomia: Report on a Convention [Society of the Law of the Eastern
Churches, Thessaloniki, Sept. 22-27,1981]," TS 43 (1982) 312-19. On canon law: Lewis J.
Patsavos, "The Status of Canon Law in the Orthodox Church Today," in Orthodox Theology
and Diakonia 103-14; Walter Selb, Orientalisches Kirchenrecht 1.: Die Geschichte des
Kirchenrechts der Nestorianer von den Anfangen bis zur Mongolenzeit (Vienna: Österreich.
Akademie der Wissenschaft, 1981); Kanon: Jahrbuch der Gesellschaft für das Recht der
Ostkirchen 4: The Church and the Churches: Autonomy and Autocephaly (Part One) (Vienna:
Herder, 1980). 5: The Church and the Churches: Autotomy and Autocephaly (Part Two)
(1981), acts of the meeting held September 19-24,1978. On the Society: Ivan Zuzek, "The
Oriental Canon Law Society Is Born (1969)," in Ex aequo et bono: Willibald M. Plachi zum
70. Geburtstag, eds. P. Leisching et al. (Innsbruck: Wagner, 1977) 375-83. On the canon
law of Eastern Catholics: Emmanuel Lanne, "La révision du Droit canonique oriental et le
retour aux traditions authentiques de l'orient," Irénikon 54 (1981) 485-97; Emmanuel
Lanne, "Réflexions sur une eventuelle loi fondamentale de l'église," Irénikon 52 (1979)
163-99; Johannes Madey, "Ökumenische Fragen und Probleme im neuen katholischen
Ostkirchenrecht," Catholica 36 (1982) 280-93; Joseph Khoury, "The Election of Bishops in
the Eastern Churches," in The Revised Code of Canon Law: A Missed Opportunity?, eds.
Peter Huizing and Knut Waif (Concilium 147 [European editions 167]; New York: Seabury,
1981) 20-27; Edmund Przekop, "Die Sakramente im Kirchenrecht der katholischen Ostkirchen," Christliche Osten 35 (1980) 120-26; Victor J. Pospishil, Ex Occidente lex: From
the West-the Law: The Eastern Catholic Churches under the Tutelage of the Holy See of
Rome (Carteret, N.J.: St. Mary's Religious Action Fund [719 Roosevelt Ave.], 1979); idem,
Compulsory Celibacy for the Eastern Catholics in the Americas (Weston, Ontario: Ukrainian
Catholic Women's League [135 La Rose Ave., Weston, Ontario], 1977). On reception and
consensus: Emmanuel Lanne, "La 'reception,'" Irénikon 5 (1982) 199-213; Emilianos
Timiadis, "Reception, Consensus, and Unity," Greek Orthodox Theological Review 26 (1981)
47-61; Nikos Nissiotis, "An Orthodox Contribution to Consensus," Journal of Ecumenical
Studies 17 (1980) 100-109; Emilianos Timiadis, "Consensus in the Formulation of Doctrine," Mid-Stream 20 (1981) 177-90.
209
Paul [Olmari], Archbishop of Karelia and All Finland, "Suggestions for Solutions to
the Problem of the Orthodox Diaspora," Si. Vladimir's Theological Quarterly 23 (1979) 186206, French text: "Suggestions en vue de résoudre le problème de la diaspora orthodoxe,"
Messager de l'exarchat du patriarche russe en Europe occidentale 28-29, nos. 105-8 (1980-
678
THEOLOGICAL STUDIES
The Church's Mysteries or Sacraments
Synthetic treatments of the Church's sacramental system have been
rare of late. One welcomed exception, a model of ecumenical co-operation,
is a common explanation of the sacraments for German-speaking communities where Orthodox and Catholic interact, a book produced by the
Orthodox Metropolitan of Myra and a Roman Catholic professor.210
Another exception is the study by a Swiss Jesuit who shows how Eastern
sacramental theology has influenced Western theology and vice versa.211
On a more specific topic, the sacramental theology of Berdjaef has
received special attention.212 The sacraments in general were on the
agenda of a meeting of the Romanian Orthodox and the Lutheran Church
of West Germany in Jassy (1980).213 Finally, a Dutch Catholic provided
81) 33-50; C. Andronikof, "L'Avenir de l'orthodoxie en occident," Messager orthodoxe no.
79 (1978) 3-24; J. Meijer, "Kun je orthodox zijn in het Westen?" Het christelijk Oosten 31
(1979) 99-113; Cyrille Argenti, "L'Avenir de la diaspora orthodoxe en France," Contacts 30
(1978) 312-14; Olivier Clément, "Avenir et signification de la diaspora orthodoxe en Europe
occidentale," Contacts 30 (1978) 259-83, English text: "The Orthodox Diaspora in Western
Europe: Its Future and Role," Sobornost ser. 7, no. 7 (1978) 576-87; Jacques Touraiile,
" 'Resplendis nouvelle Jérusalem': Notes sur l'église catholique et la diaspora orthodoxe,"
Contacts 31 (1979) 269-82; Chrysostomos, Archimandrite, "Cultural Paradosis and Orthodox America," Greek Orthodox Theological Review 25 (1980) 261-72; Johan Meijer, "Emigrantenkerken in Amerika," Het christelijk Oosten 34 (1982) 3-17; Wilhelm de Vries, "De
orthodoxe diaspora in Noord-Amerika," ibid. 94-105; Astérios Argyriou, "Nationalisme et
supranationalisme dans l'église orthodoxe à l'époque turque," in Aspects 135-52; Johannes
N. Karmiris, "Der Nationalismus in der orthodoxen Kirche," in Die Einheit der Kirche
404-10, English text: "Nationalism in the Orthodox Church," Greek Orthodox Theological
Review 26 (1981) 171-84; F. Thiriet, "Orthodoxie et nationalisme(s)," in Aspects 123-33.
On autocephaly: C. G. Fürst, "Einige griechische Stimmen zur Autokephalie," Ostkirchliche
Studien 30 (1981) 216-31; Fairy von Lilienfeld, "Das Problem der Autokephalie in der
russisch-orthodoxen Kirche in den letzten 30 Jahren," Ostkirchliche Studien 30 (1981) 23239; Peter Plank, "Das Strukturprinzip der Autokephalie bei russisch-orthodoxen Theologen
des französischen Sprachraums nach 1960," Ostkirchüche Studien 30 (1981) 240-54; E. C.
Suttner, "Zur ekklesiologischen Bewertung der Autokephalie in der rumänischen Orthodoxie," Ostkirchliche Studien 30 (1981) 255-82; Brian McNeil, "Die ekklesiologische
Bewertung der Autokephalie bei Dogmatikern und Kanonisten der orthodoxen Kirchen in
Amerika seit 1961," Ostkirchliche Studien 30 (1981) 283-87; B. Plank, O.S.A., "Orthodoxe
Aussagen zur Autokephalie in westlichen Veröffentlichungen seit 1961," ibid. 288-302.
210
Chrysostomos Konstantinidis and Ernst Christoph Suttner, Fragen der Sakramentenpastoral in orthodox-katholisch gemischten Gemeinden (Regensburg: Pustet, 1979).
211
Robert Hotz, S. J., Sakramente im Wechselspiel zwischen Ost und West (Ökumenische
Theologie 2; Zurich: Benziger; Gütersloh: G. Mohn, 1979).
212
Paul C. Murdoch, Der sakramentalphilosophische Aspekt im Denken Nikolaj Alexandrovitsch Berdjaevs (Oikonomia 14; Erlangen: AKU, 1981).
213
Die Sakramente der Kirche in der Confessio Augustana und in den orthodoxen
Lehrbekenntnissen des 16./17. Jahrhunderts: Eine Dokumentation über das 2. theologische
Gespräch mit der rumänischen Kirche in Jassy 1980 (Beiheft zur Ökumenischen Rundschau
43; Frankfurt: O. Lembeck, 1982); Dimitru Radu, "The Sacraments of the Church according
to the Apostolic Tradition: An Orthodox Viewpoint" [in Romanian], Biserica Ortodoxa
Romania 98 (1980) 1129-40.
679
a summary of the principal differences between East and West in
sacramental practice beginning with the Middle Ages.214
Orthodox practice in administering baptism and chrismation has been
described in several articles; a Catholic liturgist has shown how the older
sacramental practices must be retained among Byzantine Catholic believers. The effects of baptism in uniting communities not in full communion are of special concern. Prof. de Halleux of Louvain-la-Neuve
raised the question whether a practice now generally frowned on of
"rebaptizing" those who entered into Orthodoxy from Catholicism did
not in fact rest on a Cyprianic, North African insight that baptism in
one church did not automatically have "transfer" value. Much reflection
still needs to be devoted to the practices of the sacraments of Christian
initiation administered according to a different sequence, the Orthodox
administering baptism, chrismation, and Eucharist to infants, unlike the
Catholic sequence, baptism, penance, Eucharist, and chrismation (confirmation) spread out over afifteen-yearperiod.215 These differences will
be raised at the next session of the International Orthodox/Roman
Catholic Consultation. The practices have been explored by two consecutive symposia at Bari on the rites of initiation in 1979 and 1980.216
Sacramental reconciliation or penance will doubtlessly soon receive
closer attention among Roman Catholics because it has been chosen as
topic of the 1983 International Synod of Bishops. It would be highly
instructive were an Orthodox peritus invited to address the Catholic
bishops at their synod in order to describe Eastern practices. In 1977 the
Orthodox Theological Society of America meeting in Brookline chose
penance as its theme. Three papers delivered at the congress were
published, one by the Greek Orthodox Bishop of Pittsburgh on postbaptismal sin, a second by a professor of canon law on changing penitential
disciplines in the united and divided churches of East and West, and a
third on the pastoral implications of the sacrament of penance.217
214
J. Meijer, "Sacramenten: Heen en weer tussen Oost en West," Het christelijk Oosten
33 (1981) 3-20.
216
Wilhelm Nyssen, "Kommet und empfanget das Licht: Taufe und Firmung in der
orthodoxen Kirche," Internationale katholische Zeitschrift/Communio 11 (1982) 409-26;
George Bebawi, "The Crown of Life: An Orthodox Perspective," Ecumenical Review 34
(1982) 263-70; André de Halleux, "Orthodoxie et catholicisme: Un seul baptême?" Revue
théologique de Louvain 11 (1980) 416-52, 548; Stefano Virgulin, "Giudizi ortodossi circa il
consenso ecumenico sul battesimo," Unitas 33 (1978) 27-33,169-76; Robert Taft, "On the
Question of Infant Communion in the Byzantine Catholic Churches of the USA," Diakonia
17 (1982) 201-14; Cyrille Argenti, "La chrismation," Contacts 34 (1982) 99-125; Boris
Bobrinskoy, "La chrismation: Une réponse," ibid. 338-42.
216
Oriente cristiano 19 (1979) 108-12; 20 (1980) 97-107.
217
Máximos Aghiorgoussis, "Sin in Orthodox Dogmatics," St Vladimir's Theological
Quarterly 21 (1977) 179-90; John H. Erickson, "Penitential Discipline in the Orthodox
Canonical Tradition," 191-206; Vladimir Stakhy Borichevsky, "A Pastoral Perspective on
Sin and the Sacrament of Confession," 207-16.
680
THEOLOGICAL STUDIES
Roman Catholics have shown interest in Eastern practices of reconciliation. One study is a survey of penitential practices among the Greek
Orthodox from the 16th to the 20th centuries, a study by a Catholic
published in the Orthodox series of the Patriarchal Institute at Thessalonika.218 More restricted in scope is the research of a Dutch Catholic
professor at the Pontifical Oriental Institute on aphorismos, excommunication and its removal according to the Byzantine Euchologion.219
Penance and confession was the theme of the Romanian Orthodox and
West German Lutheran Church at the meeting held in Reineberg, Hüllhorst, Westfalen, May 28-June 3,1982. As of this writing the papers had
not been published but they will doubtlessly appear in the Beiheft zur
Ökumenischen Rundschau (Frankfurt: O. Lembeck).
Related to the question of sacramental reconciliation is reception into
a sister church, as shown by Bishop Peter L'Huillier about how nonOrthodox have been received into full communion with the Orthodox.
Alexander Schmemann described the procedures followed to receive into
Orthodoxy the monks of New Skete, New York, on Feb. 23,1979.220
Partly because of its popularity as a topic for ecumenical bilaterale,
the number of studies on the Eucharist is considerable. Contributions
treat various themes such as the New Testament doctrine, the relationship of iconography to the Eucharist, and even the background to the
azyme controversy of A.D. 1054.221 The Orthodox have in dialogue with
218
Angelo Amato, S.D.B., // sacramento della penitenza nella teologia greco-ortodossa:
Studi storico-dogmatico (sec. XVI-XX) (Analekta Vlatadon 38; Thessalonika: Patriarchal
Institute for Patristic Studies, 1982).
219
Frans van de Paverd, O.S.A., "Ausschluss und Wiederversöhnung in der byzantinischen Kirche," Ostkirchliche Studien 28 (1979) 281-302.
220
Pierre L'Huillier, "Les divers modes de réception des catholiques-romains dans
l'orthodoxie," Messager orthodoxe no. 82 (1979) 15-23, English text: "The Reception of
Roman Catholics into Orthodoxy: Historical Variations and Norms," St. Vladimir's Theological Quarterly 24 (1980) 75-82; Alexander Schmemann, "Réception dans l'orthodoxie de
la communauté du Nouveau Skete," Messager orthodoxe no. 82 (1979) 24-26.
221
Theodore Stylianopoulos, "Holy Eucharist and Priesthood in the New Testament,"
Greek Orthodox Theological Review 23 (1978) 113-30; A. A. Georgijewski, "Auferstehung
der Toten und Eucharistie im Neuen Testament," Stimme der Orthodoxie no. 6 (1978) 5764; 7, 49-60; Hans-Joachim Schulz, "Die Eucharistiefeier im Spiegel der byzantinischen
Ikonographie," Christliche Osten 37 (1982) 111-26 (with illustrations); Mahlon H. Smith
3rd, And Taking Bread... Cerularius and the Azyme Controversy of 1054 (Théologie
historique 47; Paris: Beauchesne, 1978); Placide Deseille, "L'Eucharistie et la divinisation
des chrétiens selon les Pères de l'église," Messager orthodoxe no. 87 (1981) 40-56; Alexi van
der Mensbrugghe, "Die Eucharistie in russisch-orthodoxer Sicht: Verkündigung-OpferSakrament," Kirche im Osten 21-22 (1978-79) 260-69; Johannes Panagopoulos, "Eucharistische Existenz in dem einen Leib des Herrn: Ökumenismus in der Sicht der östlichen
Theologie," in Die Einheit der Kirche 2-15; Michael [Mudjugin], "Die Eucharistie nach der
Lehre der orthodoxen Kirche," Stimme der Orthodoxie no. 5 (1978) 54-64; Gennadios
Zervos, "La spiritualità eucaristica del sacerdote nella tradizione bizantina," Nicolaus 7
681
Lutherans explored the theological implications of the epiclesis, the
invocation of the Holy Spirit upon the offerings, Two meetings addressed
the relationship of Eucharist to priesthood and the notion of the Eucharist as a sacrifice.222 One of the recent Bari meetings, as a follow-up to
discussions on Christian initiation, raised the question at the 1981
meeting "United in Baptism, Disunited in Eucharist?"223 Orthodox have
commented on the various drafts of the "Baptism, Eucharist and Ministry" text of the Faith and Order Commission reissued at Lima in
1982.224
Theological questions about marriage have produced useful Orthodox
studies.225 In 1980 the Orthodox/Roman Catholic Consultation in the
(1979) 145-52; L. J. Shein, "Sergius Bulgakov's Sophiological Interpretation of the Eucharist," Ekklesiastikus Pharos 58 (1976) 101-13; C. Krijnsen, "Intercommunie: Teken van en
middel tot eenheid," Het christelijk Oosten 30 (1978) 153-74; Kallistos Ware, "Church and
Eucharist, Communion and Intercommunion," Sobornost ser. 7, no. 7 (1977) 550-67.
222
Die Anrufung des Heiligen Geistes im Abendmahl: Viertes theologisches Gespräch
zwischen dem ökumenischen Patriarchat und der evangelischen Kirche in Deutschland vom
6. bis. 9. Oktober 1975 in der Evangelischen Sozialakademie Friedewald, ed. Evangelische
Kirche in Deutschland, Aussenamt (Beiheft zur ökumenischen Rundschau 31; Frankfurt:
O. Lembeck, 1977); Eucharistie und Priesteramt: Fünfter bilateraler theologischer Dialog
zwischen dem Ökumenischen Patriarchat und der evangelischen Kirche in Deutschland vom
20. bis 24. February 1978, ed. Evangelische Kirche in Deutschland, Aussenamt (Beitrag zur
Ökumenischen Rundschau 38; Frankfurt: O. Lembeck, 1980). On these questions see also
J. H. Crehan, "Eucharistie Epiklesis: New Evidence and a New Theory," TS 41 (1980) 698712; Claude Lepelley, "Le Saint Esprit et l'eucharistie: La signification de l'épiclèse," Quatre
fleuves cahier 9 (1979) 79-94; Hans-Joachim Schulz, "Orthodoxe Eucharistiefeier und
ökumenisches Glaubenszeugnis," Christliche Osten 34 (1979) 10-15; Bernhard Schultze,
S.J., "Die patristische Eucharistielehre im Gespräch evangelischer und orthodoxer Theologen," Ostkirchliche Studien 28 (1979) 97-144; H.-J. Schulz, "Liturgischer Vollzug und
sakramentale Wirklichkeit des eucharistischen Opfers," Orientalia Christiana periodica 45
(1979) 245-76; 46 (1980) 5-19. For dialogue between the Moscow Patriarchate and the
EKD, see Das Opfer Christi und das Opfer der Christen: Siebstes theologisches Gespräch
zwischen Vertretern der russischen orthodoxen Kirche und der evangelischen Kirche in
Deutschland vom 6. bis 10. Juni 1976 in der Evangelischen Akademie Arnoldshain, ed.
Evangelische Kirche in Deutschland, Aussenamt (Beiheft zur ökumenischen Rundschau
34; Frankfurt: O. Lembeck, 1979); Karl-Hermann Kandier, "Abendmahl und Heiliger Geist:
Geschieht Jesu Christi eucharistisches Wirken durch den Heiligen Geist? Bermerkungen
zu neueren bilateralen Lehrgesprächen über das Abendmahl," Kerygma und Dogma 28
(1982)215-28.
223
The papers of the symposium are contained in Nicolaus 9 (1981) 243-422. On this
meeting see Unitas 36 (1981) 132-34 and Oriente cristiano 21 (1981) 61-70.
224
Stefano Virgulin, "Considerazioni ortodosse circa il consenso ecumenico
sull'Eucarestia," Unitas 34 (1979) 164-68.
225
Stephanos Charalambidis, "Le mariage dans l'église orthodoxe," Contacts 29 (1978)
52-76, English text: "Marriage in the Orthodox Church," One in Christ 15 (1979) 204-33;
Elie Melia, "Le couple chrétien ou la conception chrétienne du couple: Un point de vue
orthodoxe," Revue de droit canonique 31 (1981) 77-85; Alexandre M. Stavropoulos, "The
682
THEOLOGICAL STUDIES
USA offered specific recommendations about the spiritual formation of
children born of marriages where one parent is Orthodox, the other
Roman Catholic. The Consultation urged that the decision on how
children are to be raised in one of the two communions should not be
reached mechanically, without consideration for the religious fervor of
each parent.226
Recently the Orthodox Church in America (the OCA) published guidelines on the sacrament of marriage which deserve to be better known.227
Also in Marseilles, France, a mixed group of seven Orthodox and Catholic
pastors, including the well-known Orthodox theologians Cyrille Argenti
and S. Charalambidis, drew up a proposed wedding service for an Orthodox and Catholic party. The liturgy combines the central parts of the
two ceremonies: the exchange of vows for the Catholic and the epiclesis
of the couple through the crowning ceremony.228 Unfortunately the
proposal has not yet received much attention.
In the United States the regularization of noncanonical marriages
between Orthodox and Catholics has been a source of concern. In Boston
Cardinal Medeiros and Orthodox Bishop Anthimos reached a joint decision about a convalidation process that would eliminate the necessity
of the Catholic partner to have a Catholic ceremony.229 The agreement
was a generous one, but the formulation of the text might have been
considerably improved had the official Orthodox/Roman Catholic Consultation been asked to assist in its drafting.
Several years ago Orthodox theologian John Meyendorff proposed in
his Marriage: An Orthodox Perspective (1970) that in those unusual cases
where an Orthodox couple cannot have its marriage performed with a
crowning rite in the presence of a priest, the marriage could receive its
ecclésial context by having the couple subsequently receive the Eucharist,
an act that would transform the civil marriage into a sacramental one.
Understanding of Marriage in the Orthodox Church," One in Christ 15 (1979) 57-64;
Alexandre M. Stavropoulos, "Mariage et famille dans la théologie et la pastorale de l'église
orthodoxe," Nouvelle revue théologique 103 (1981) 238-46; Robert G. Stephanopoulos,
"Marriage and Family in Ecumenical Perspective," St. Vladimir's Theological Quarterly 25
(1981) 21-34; Lewis J. Patsavos, "Mixed Marriages and the Canonical Tradition of the
Orthodox Church," Greek Orthodox Theological Review 23 (1978) 243-56.
226
Origins 10 (1980) 347-48.
227
Marriage and Family Life (Documents of the Orthodox Church in America; Syosset,
N.Y.: OCA, n.d.). See commentary by Paul Lazor, "A Review of Pastoral Guidelines on
Holy Matrimony in the Orthodox Church in America," St. Vladimir's Theological Quarterly
26 (1982) 173-83.
228
"La célébration liturgique des mariages mixtes entrefidèlescatholiques et orthodoxes:
Propositions pastorales," Contacts 32 (1980) 79-87.
229
"Boston Agreement on Orthodox/Roman Catholic Marriage," Origins 10 (1981) 73435, also in Ecumenical Trends 10 (1981) 123-25.
683
This proposal was criticized by a Roman Catholic theologian, B. Franck,
who urged that marriage would thereby be reduced to an ectoplasm of
the Eucharist and would foster a sacerdotalization that would cloud the
privileges inherent in the lay state.230
Considerable attention has been paid in theological writings to the
Orthodox practice of allowing, in exceptional cases, divorce and remarriage.231 Historical studies touch on specific questions such as marital
indissolubility according to St. Basil, or the appropriateness of invoking
oikonomia as justification for dissolution of marriages. One of the clearest
summaries of the scriptural, patristic, and historical reasons that lead
the Orthodox to permit divorce and remarriage is the work of a Catholic,
C. J. Dumont, O.P. The East combines a lofty ideal of indissolubility
with a realistic legislation that admits exceptions. Roman Catholics
prefer to declare an annulment that states that a marriage in fact never
existed. To the Orthodox this seems a legal fiction contrary to the
intuition of many Christians who argue that a real marriage has died.
Eastern theology argues that adultery is so incompatible with the nature
of marriage that Christ allowed a person to regard a matrimonial bond
as nonexistent after adultery. The Church is simply testifying to a
cessation when it grants a divorce. Besides these issues the civil and legal
directives on marriage and divorce in the new Greek constitution have
been studied.232
By comparison with the centrality of ordained ministry in other
bilateral conversations, the topic has received only meager attention in
230
B. Franck, "L'Eucharistie: Véritable sceau du mariage? Exposé et critique d'une
proposition orthodoxe récente," Revue de droit canonique 31 (1981) 169-88.
231
Lewis J. Patsavos, "The Orthodox Position on Divorce," in Ministering to the Divorced
Catholic, ed. James J. Young (New York: Paulist, 1979) 51-61; Pierre L'Hufflier, "L'Attitude
de l'église orthodoxe vis-à-vis du remariage des divorcés," Revue de droit canonique 29
(1979) 44-59; C. J. Dumont, "L'Indissolubilité du mariage dans l'église orthodoxe byzantine:
Fondements bibliques, patristiques et historiques," ibid. 31 (1981) 190-225; Richard D. Lee,
"An Eastern Christian Overview on Sexuality, Remarriage and Divorce, Celibacy," Diakonia
15 (1980) 263-70; P. Rai, "Saint Basile et l'indissolubilité du mariage chrétien," Lien 44,
no. 2 (1979) 58-66; Giuseppe Ferrari, "Dissoluzione del sacramento nuziale e applicazione
della 'oikonomia' per seconde nozze secondo la teologia orientale," Nicolaus 5 (1977) 5996; Máximos Hakim, "Die Stellung der melkitisch-griechisch-katholischen Kirche zur
Ehescheidung," Theologisch-praktische Quartalschrift 130 (1982) 205-16; C. Vogel, "Application du principe de Γ 'économie' en matière de divorce dans le droit canonique oriental,"
Revue de droit canonique 32 (1982) 81-100; Robert Hotz, "Katholiken und Orthodoxe—
Dissens über das Ehesakrament," Orientierung 44 (1980) 260-62.
232
Aristarchos [Mavrakis], Bishop of Zenoupolis, "The Law of Marriage and Divorce in
the Church of England and in the Church of Greece since 1850 with Its Theological
Implications," Ekklèsia kai Theologia/Church and Theology 3 (1982) 881-922; Luigi Bressan,
"Matrimonio e divorzio in Grecia: Collaborazione e dibatti fra chiesa ortodossa e stato,"
Unitas 33 (1978) 93-122.
684
THEOLOGICAL STUDIES
recent Orthodox dialogues. One Orthodox theologian has raised the
question whether it would ever be possible to bring the Christian confessions to reach a consensus on the nature of priestly office.233 Still, two
bilateral meetings involving Orthodox have touched on priesthood: the
meetings between the Ecumenical Patriarchate and the German Lutheran Church, February 20-25,1978, and between the Russian Orthodox
and German Lutherans, October 12-17, 1981, on the sacrament of holy
orders and apostolic succession.234
Theological reflection on the role of the laity has been meager except
for papers read at the third meeting of the Society of the Law of the
Oriental Churches, in Ravenna, September 23-28,1975, on the position
of lay persons in the Church law of the Eastern churches.235
Women in the Church
One of the least known aspects of contemporary Orthodox thought is
the importance given to the emerging role of women in Church and
society. Orthodox opposition to the ordination of women and tensions
with the Anglican communion on that issue often obscure the dramatic
evolution of women occurring within Orthodoxy. Important historical
studies and reflective essays by Orthodox have been written, of which
the Western theologian without unusual library resources and linguistic
skills is unlikely to be aware.236 A historic meeting took place from
233
Gerassimos Konidaris, "Zur Frage nach der Einheit der Kirchen: Ist ein Konsensus
im Amt und in der Eucharistie in der ökumenischen Bewegung möglich?" Theologia 48
(1977) 865-76.
234
The 1978 meeting is described in Episkepsis no. 185 (1978) 4-13 and the 1981 meeting
in Journal of the Moscow Patriarchate no. 2 (1982) 59-66 and Stimme der Orthodoxie no. 6
(1982) 36-41. Two papers from the latter meeting were published: Heinz Joachim Held,
"Das kirchliche Amt und der Friede," Stimme der Orthodoxie no. 8 (1982) 27-41; Michael
[Mudjugin], "Die Apostolizität der Kirche, das Priestertum und der Hirtendienst im Lichte
der Offenbarung," ibid. 4 (1982) 49-64.
236
Kanon: Jahrbuch der Gesellschaft für das Recht der Ostkirchen 3: The Position of the
Laity in the Law of the Oriental Churches (Vienna: Herder, 1977). See also Michel
Evdokimov, "Théologien et théologien laïc dans l'église orthodoxe," Quatre fleuves cahier
12 (1980) 29-42.
236
Julie Anthony, "Women in the Greek Orthodox Church," in Deliver Us from EviL·
Essays on Australian Women and Religion, ed. Barbara Thiering (New South Wales:
Australian Council of Churches, 1978) 60-62; Chrysostomos, Archimandrite, "Women in
the Orthodox Church: Brief Comments from a Spiritual Perspective," Greek Orthodox
Theological Review 26 (1981) 192-200; Maryanne Cline Horowitz, "The Image of God in
Man: Is Woman Included?" Harvard Theological Review 72 (1979) 175-206; Augustin
[Nikitin], "Die Stellung der Frau in der Kirche Christi," Stimme der Orthodoxie no. 5
(1981) 45-59; Maria Barbara von Stritzky, "Der Dienst der Frau in der alten Kirche,"
Liturgisches Jahrbuch 28 (1978) 136-54; Angelik E. Laiou, The Role of Women in
Byzantine Society," Jahrbuch der österreichischen Byzantinistik 31/1 (1981) 233-60; Veselin
Kesich, "St. Paul: Anti-Feminist or Liberator?" St Vladimir's Theological Quarterly 21
(1977) 123-47; Evangelos Theodorou, "Das Amt der Diakonissen in der kirchlichen Tra-
685
September 11-17,1976, in Agapia, Romania, with the encouragement of
the World Council of Churches and with the blessing of Orthodox leaders
that brought together representatives of the major Orthodox and Ancient
Oriental churches. Present were women from the industrialized countries
of Europe and North America and from Third World countries.237 Following that gathering, Orthodox theologian Elisabeth Behr-Sigel shared
her reflections on the issue of women in Orthodoxy, ideas that had been
maturing in her mind "souterrainement" for a long time.238 She recognized that not everywhere may Orthodox women state their convictions
because of the political and cultural realities in some Eastern European
and Middle Eastern countries. She challenged the notion that women
can be facilely assigned roles by appeal to "nature" or "tradition." She
concluded that what has been done to women in the Church has often
been a compromise between gospel affirmations and pagan attitudes. She
blamed male monasticism for fostering fear of woman as temptress.
Prior to a follow-up meeting on women in the Church held again under
World Council auspices, Orthodox reactions were solicited. One response
came in a remarkable joint statement signed by 36 leading European
Orthodox personages, men and women. The statement noted that the
Orthodox Church "utilizes" women for executing tasks in the Church but
rarely if ever encourages them to "conceive" of tasks on their own.
Women are readily stereotyped, expected to provide catechesis for children but not to be associated with university teaching or seminary
education. The response raises the possibility of restoring the ministry
of deaconess provided it would not be an "archeological" reconstruction.239 A consultation was held on "Theological Anthropology: Toward
a Theology of Human Wholeness (Female/Male)" in Niederaltaich,
dition," Una sancta 33 (1978) 162-72; Sophia Senyk, O.S.B.M., Women's Monasteries in
Ukraine and Belorussia (Orientalia Christiana analecta; Rome: Oriental Institute, 1983, in
press).
237
Orthodox Women: Their Role and Participation in the Orthodox Church, Report on
the Consultation of Orthodox Women, September 11-17, 1976, Agapia, Roumania, eds.
Constance J. Tarasar and Irina Kirillova (Geneva: WCC, 1977).
238
Elisabeth Behr-Sigel, "La femme dans l'église orthodoxe: Vision céleste et histoire,"
Contacts 29 (1977) 285-326, and Unité chrétienne no. 53-54 (1979) 7-43. See also by the
same author: "The Participation of Women in the Life of the Church," Sobornost ser. 7,
no. 6 (1978) 480-92; "De plaats van de vrouw in de orthodoxe kerk," Het christelijk Oosten
31 (1979) 77-98; "Woman Too Is in the Likeness of God," Mid-Stream 21 (1982) 369-75.
In part she draws upon Paul Evdokimov, La femme et le salut du monde: Etude d'anthropologie chrétienne sur les charismes de la femme (rev. ed. [original 1958]; Paris: Desclée de
Brouwer, 1980).
239
"Questions sur l'homme et la femme dans le peuple de Dieu," Service orthodoxe de
presse no. 40 (1979) 12-16. On the Niederaltaich meeting, see "Consultation on Theological
Anthropology: Toward a Theology of Human Wholeness (Female/Male)," Greek Orthodox
Theological Quarterly 26 (1981) 147-49.
686
THEOLOGICAL STUDIES
September 1-6, 1980. In preparation for another meeting, a group of
Orthodox women prepared a public statement protesting discrimination
and ineffective use of women in Church and society. Such views were
taken into consideration at the meeting in Sheffield, England, 1981, on
"The Community óf Women and Men in the Church."240
In 1980, at the Fifth Theological Conversation between the Russian
Orthodox and the Roman Catholic Church (at which no women were
present as delegates), a statement was released with some remarkable
assertions. It admits:
Still, much remains to be done so that the dignity of women will be fully
recognized and expressed in actual life without any discrimination
Still the
two churches today consider as one of their main tasks that of facilitating,
wherever possible, the access of women to posts of responsibility in the life of
the church and inviting them to participate in the construction of peace and
more just relations in society.
That same text then touches on the specific issue of whether women
might ever be ordained to the priesthood. It presents a typical expression
of Orthodox and Roman Catholic position: "Nevertheless the two
churches do not see how it is possible to change a universal and uninterrupted tradition, continued from the Lord and the apostles, of not
allowing the ordination of women to the ministerial priesthood."241 When
Orthodox and Anglicans met at Pendeli in 1978, they were unable to
publish a joint statement but presented two separate ones explaining
their differences on the ordination of women. Still, the meetings were
not discontinued and the two churches are learning to live with tension.
The ministry of deaconess (whether conferred as an ordination or as a
simple blessing) will doubtlessly receive closer attention in the coming
years.242 The reasons which theologians give for the exclusion of women
from the presbyterate will need to be refined as Prof. Hopko in defense
of an earlier article on the male character of the priesthood explained.243
240
Elisabeth Behr-Sigel, Marie Joëlle Dardelin, Irene Schidlovsky, "Réponse à l'enquête
du conseil oecuménique des églises sur 'Hommes et femmes dans l'église' en vue d'un
colloque international en 1981," Contacts 32 (1980) 246-55; idem, "Orthodox Tradition as
a Resource for the Renewal of Women and Men in Community," in The Community of
Women and Men in the Church: A Report of the World Council of Churches' Conference,
Sheffield, England, 1981, ed. Constance F. Parvey (Geneva: WCC, 1983) 61-68.
241
Information Service no. 44 (1980) 112-15, at 114.
242
Episkepsis no. 195/1 (1978) 13-17; Irénikon 51 (1978) 389-95; Ekklesiastikus Pharos
61 (1979) 620-44.
243
Thomas Hopko, "On the Male Character of the Christian Priesthood: A Reply to
Criticism," St. Vladimir's Theological Quarterly 21 (1977) 161-67; Kallistos Ware, "Man,
Woman, and the Priesthood of Christ," in Man, Woman, and Priesthood, ed. Peter Moore
(London: SPCK, 1978) 68-90; Kallistos Ware, "The Debate on Women Priests; Leave Well
687
Bishop Kallistos Ware has entered the debate on the ordination of women
and suggested bluntly that the Church should "leave well alone" and not
ordain women as priests. Along lines reached by the Vatican's decree
Inter insigniores (October 15, 1975), Ware appealed to the constant
tradition of the Church and the impossibility of a woman to represent
symbolically the Incarnate Word. His formulation is stark: "For Orthodoxy, the maleness of the Christian priesthood is part of the God-given
revealed symbolism that we verify in our living experience, even though
it cannot be justified by logical proofs. This symbolism involves the
deepest intuitive roots of our relationship with the Eternal'9 (104).
Liturgy, Icons, and Spirituality
This survey obviously cannot treat studies in the specialized field of
Eastern liturgy but only those works specifically connected with liturgical
theology. Several monographs on the Byzantine liturgy have appeared,
one of which sees its force as Glaubenszeugnis and Symbolgestalt.244
Among the books cited is a reissuing of Dalmais's study on the liturgy
first published in 1959 and a useful reference work by K. Onasch on
Eastern liturgies and art with special reference to the early Church. Also
mentioned is a new translation of the Byzantine liturgy for worshipers
in the United Kingdom prepared by the late Archbishop Athenagoras
(Kokkinakis), and a scriptural and liturgical commentary on the Orthodox calendar published by a "Monk of the Eastern Church" (Lev Gillet).
Jesuit Edward Finn has prepared for non-Orthodox readers a brief
description of the various Eastern liturgies. Other topics touched upon
are the biblical vision of Orthodox worship, the outreach of liturgy and
Alone," Tablet [London] 237 (1983) 103-4; Erika Reichte, "Frauenordination aus ökumenischer Sicht," Ökumenische Rundschau 29 (1980) 89-96; Nicolas Lossky, "Femmes et
hommes dans l'église: Une approche orthodoxe de la question des ministères," Service
orthodoxe de presse, Supplément no. 66 (1982) 1-4; Deborah Belonick, "The Ordination of
Women in Ecumenical Perspective," St. Vladimir's Theological Quarterly 23 (1979) 205-6.
244
Hans-Joachim Schulz, Die byzantinische Liturgie: Glaubenszeugnis und Symbolgestalt
(2nd rev. ed.; Trier. Paulinus, 1980); Irénée-Henri Dalmais, Les liturgies d'orient (2nd ed.
[1st ed. 1959]; Paris: Cerf, 1980); Konrad Onasch, Kunst und Liturgie der Ostkirche in
Stichworten unter Berücksichtigung der alten Kirche (Vienna: Hermann Bohlaus, 1981);
Athenagoras Kokkinakis, The Liturgy of the Orthodox Church (London: Mowbray, 1979);
A Monk of the Eastern Church [Lev Gillet], The Year of the Lord: A Scriptural and
Liturgical Commentary on the Calendar of the Orthodox Church, tr. D. Cowen (Crestwood,
N.Y.: St. Vladimir's, 1980); Klaus Gamber, Orientierung an der Orthodoxie: Die Tradition
der Ostkirche als Richtschnur in Liturgie und Verkündigung (Regensburg: Pustet, 1981);
Edward E. Finn, S.J., These Are My Rites: A Brief History of the Eastern Rites of Christianity
(Collegeville: Liturgical, 1980).
688
THEOLOGICAL STUDIES
service to humankind, the need for liturgical reform.245
Studies on iconography are cited not for what they say about artistic
value of icons nor as histories of Christian art, but as contributions to
the theology of this incarnational expression of faith. Thon's work on
the relationship of icons and liturgy is informative. Besides the reprint
of an earlier work of the Orthodox L. Ouspensky, Roman Catholics have
published serious works on the theology of icons, such as those by
Galvaris, Schönborn, Sendler, Grabar, and Weitzmann. Several writers
treat spirituality and icons together. Finally, on the the development of
the iconostasis a Russian-Canadian art historian has produced a major
work in French.246 On the history pf the iconoclastic controversy several
246
Savas Agourides, "The Biblical Content and Vision of Orthodox Worship and Spirituality," Greek Orthodox Theological Review 23 (1978) 1-14; Athanasios Basdekis, "Grundfragen orthodoxen Gottesdienstverständnisses," Ökumenische Rundschau 28 (1979) 25976; Ene Braniste, "Liturgiereform in der orthodoxen Kirche: Ihre Notwendigkeit, ihre
Grenzen und ihre Aussichten auf Verwirklichung," Ostkirchliche Studien 27 (1978) 12&-42;
Robert F. Taft, S.J., "The Spirit of Eastern Christian Worship," Diakonia 12 (1977) 10320; idem, " Thanksgiving for the Light': Toward a Theology of Vespers," Diakonia 13
(1978) 27-50; idem, "Sunday in the Eastern Tradition," in Sunday Morning: A Time for
Worship, ed. M. Searle (Collegeville: Liturgical, 1982) 49-74; Arthur E. John Gonzalez and
Matthew G. Chapman, "The Lex Orandi of the Eastern Church: Critical Addenda to
Professor Davies' Assessment of Orthodox Worship," Greek Orthodox Theological Review
23 (1978) 53-68, reaction to Horton Davies, Christian Worship: Its History and Meaning
(New York, 1957); Emmanuel Lanne, "Les anaphores eucharistiques de saint Basile et la
communauté ecclésiale," Irénikon 55 (1982) 307-31; Nikolaus Thon, "Gottesdienst ist
zugleich Dienst am Menschen: Eine Betrachtung im Geiste des orthodoxen Liturgieverständnisses," Stimme der Orthodoxie no. 6 (1982) 45-56; Johannes [Maslow], "Das Totengedächtnis nach orthodoxen Verständnis," ibid. 4 (1981) 58-64; 5, 60-64.
246
Leonid Ouspensky, Theology of the Icon (Crestwood, N.Y.: St. Vladimir's, 1978), and
new French edition: La théologie de l'icône dans l'église orthodoxe (Paris: Cerf, 1980);
Nikolaus Thon, Ikone und Liturgie (Sophia 19; Trier: Paulinus, 1979); George Galavaris,
The Icon in the Life of the Church: Doctrine, Liturgy, Devotion (Leiden: Brill, 1981);
Christoph von Schönborn, O.P., L'Icône du Christ: Fondements théologiques (Fribourg,
Switz.: Ed. Universitaires, 1976); Egon Sendler, S.J., L'Icône: Image de l'invisible: Eléments
de théologie, esthétique et technique (Collection Christus 54; Paris: Desclée de Brouwer,
1981); André Grabar, Les voies de la création en iconographie chrétienne: Antiquité et moyen
âge (Paris: Flammarion, 1979); Irénée-Henri Dalmais, "Icônes et liturgie: En marge de
quelques ouvrages récents," Maison Dieu no. 142 (1980) 97-105; Kurt Weitzmann et al.,
The Icon (New York: Knopf, 1982); Yakiv E. Krekhovetsky, "The Holy Spirit and Icons,"
Diakonia 13 (1978) 3-16; Emanuel Banu, "Die Ikone in der orthodoxen Christenheit:
Symbol and Realität," Geist und Leben 55 (1982) 436-50; Tornas ápidlík, "L'Icône, manifestation du monde spirituel," Gregorianum 61 (1980) 539-54; Constantine Cavarnos,
"Knowing God through Icons and Hymnody," Greek Orthodox Theological Review 23 (1978)
282-98; Lennart Rydén, "The Role of the Icon in Byzantine Piety," in Religious Symbols
and Their Functions, Symposium, Âbo, Sweden, ed. Haralds Biezais (Stockholm: Almqvist,
1979) 41-52; Lothar Heiser, "Die Ikone und ihre Bedeutung für die orthodoxe Spiritualität,"
Christliche Osten 33 (1978) 76-84; Suzy Dufresne, "L'Icône dans la pensée et la piété
orthodoxe d'après le témoignage du monde byzantin," in Aspects 31-41; Hans Georg
689
studies have appeared to explain its causes and effects.247 English readers
have been recently provided with two important new translations, "The
Defense of Icons" by St. John of Damascus and the treatise on icons by
St. Theodore the Studite (ca. 759-826).248
Several volumes of collected essays treat Eastern spirituality, as do the
acta of a symposium held in Strasbourg in 1978.249 A monastery in
France, the Abbaye de Bellefontaine (Begrolles-en-Mauges, F-49122 Le
May-sur Evre), has begun the ambitious project of translating primary
sources of Eastern monasticism and spirituality, an undertaking that will
doubtless continue for decades.250 Thomas Spidlik, a Jesuit from the
Pontifical Oriental Institute, has published a detailed annotated volume,
a "systematic manual" on Eastern Christian spirituality.251 Also available
are studies comparing the meditation practices of East and West, studies
on saints in the Byzantine tradition, attempts to bridge the gap between
traditional Eastern spirituality and modern needs.252
Thümmel, "Eine Schrift über das Wesen der Ikone," Stimme der Orthodoxie no. 10 (1982)
53-58; E. Vauthier, "Les icônes sont-elles inspirées?" Esprit et vie 90 (1980) 577-82;
Nathalie Labrecque-Pervouchine, L'Iconostase: Une évolution historique en Russie (Montreal: Bellarmin, 1982).
247
David J. C. Cooper, "The Theology of Image in Eastern Orthodoxy and John Calvin,"
Scottish Journal of Theology 35 (1982) 219-41; Stephen Gero, "Byzantine Iconoclasm and
Monachomachy," Journal of Ecclesiastical History 28 (1977) 241-48; Patrick Henry, "What
Was the Iconoclastic Controversy about?" Church History 45 (1976) 16-31; Theodore
Sideris, "The Theological Arguments of the Iconoclasts during the Iconoclastic Controversy," in Essays in Honor of Peter Charanis, ed. J. Barker (Byzantine Studies 6:1-2;
Tempe, Ariz.: Arizona State University, 1979) 178-92.
248
St. Theodore the Studite, On the Holy Icons, tr. Catharine P. Roth (Crestwood, N.Y.:
St. Vladimir's, 1981); St. John of Damascus, On the Divine Images: Three Apologies against
Those Who Attack the Divine Images, tr. David Anderson (Crestwood, N.Y.: St. Vladimir's,
1980).
249
Unser games Leben Christus unserm Gott überantworten: Studien zur ostkirchlichen
Spiritualität: Fairy ν. Lilienfeld zum 65. Geburtstag, ed. Peter Hauptmann (Kirche im Osten:
Monographien Reihe 17; Göttingen: Vandenhoeck und Ruprecht, 1982); Festschrift für
Fairy von Lilienfeld zum 65. Geburtstag, eds. Adelheid Rexheuser and K.-H. Rufrmann
(Erlangen: IGW, 1982); Aspects de l'orthodoxie: Structures et spiritualité: Colloque de
Strasbourg (Novembre 1978) (Paris: Presses Universitaires, 1981).
260
V. Desprez, "Chronique de théologie monastique et orientale: Spiritualité orientale
et vie monastique: Les editions de l'Abbaye de Bellefontaine," Revue des sciences philosophiques et théologiques 66 (1982) 591-610.
251
Thomas àpidlik, S.J., La spiritualité de l'orient chrétien: Manual systématique (Orientalia Christiana analecta 206; Rome: Oriental Institute, 1978). See also his La spiritualità
russa (Rome: Studium, 1981).
262
Georg Günter Blum, "Meditative Praxis und Theologie: Aspekte östlicher und westlicher Spiritualität," Ostkirchliche Studien 28 (1979) 17-30; Olivier Clément, Le visage
intérieur (Paris: Stock, 1978); idem, La révolte de l'Esprit: Répères pour la situation spirituelle
d'aujourd'hui, en collaboration avec Stanislas Rougier (Paris: Stock, 1979); D. Staniloae,
690
THEOLOGICAL STUDIES
On monasticism, one of the special strengths of Eastern Church life,
no new work has appeared. The valuable historical study by the Anglican
Chitty, recently reissued, temains the best account of the origins of
Eastern monasticism. The rector of the Institute of St. Sergius has
written an essay on consecrated virginity in Orthodoxy.253
Finally, two works that do not easily fit into fixed categories can be
noted, one on the Eastern understanding of the world of nature, the other
on the angelic world.254
Ethical Reflections
Especially in North America, the Orthodox continue to do original
work in Christian ethics or moral theology. Leader here is a professor
from the Holy Cross School of Theology in Brookline, Fr. Stanley
Harakas, whose several essays explore the distinctive character of Orthodox ethical doctrine and whose two books, one on medical-moral ethics
and one on social concerns, are major investigations.255 A noted expert
on Orthodox philanthropy, Demetrios Constantelos, has recently written
Prière de Jésus et expérience du Saint Esprit (Théophanie: Paris: Desclée de Brouwer,
1981); Elisabeth Behr-Sigel, Prière et sainteté dans l'église russe (Spiritualité orientale 33;
rev. ed. [first ed. 1950]; Bégrolles, France: Abbaye de Bellefontaine, 1982); Kallistos Ware,
The Power of the Name: The Jesus Prayer in Orthodox Spirituality (Fairacres, Oxford:
Sisters of the Love of God, 1981); The Byzantine Saint: Studies Supplement to Sobornost
5, ed. Sergei Hackel (London: St. Alban, 1981); Aleksei Osipov, "The Saints as a Sign of
the Fulfilment of God's Promise to Man," Journal of the Moscow Patriarchate no. 6 (1982)
77-80; 7, 69-77; Ekkart Sauser, "Der heilige Mensch im Leben der Ostchristen," Trierer
theologische Zeitschrift 91 (1982) 291-303; Giuseppe Ferrari, "La preghiera nella tradizione
orientale," Oriente cristiano 16, no. 2 (1976) 84-100.
253
Derwas J. Chitty, The Desert a City: An Introduction to the Study of Egyptian and
Palestinian Monasticism under the Christian Empire (reprint; Crestwood, N.Y.: St. Vladimir's, 1978 [1966]); Alexis Kniazeff, "Le point de vue de l'église orthodoxe sur la virginité
consacrée," Ephemerides liturgicae 95 (1981) 468-77.
264
Paulos Gregorios, The Human Presence: An Orthodox View of Nature (Geneva: WCC,
1978); Lothar Heiser, Die Engel im Glauben der Orthodoxie (Sophia 13; Trier: Paulinus,
1976).
256
Stanley S. Harakas, For the Health of Body and Soul: An Eastern Orthodox Introduction to Bioethics (Brookline, Mass.: Holy Cross Orthodox Press, 1980), reprinted from
Encyclopedia of Bioethics 1, ed. Warren Reich (New York: Free Press, 1978) 347-55. See
also his Let Mercy Abound: Social Concern in the Orthodox Church (Brookline, Mass.: Holy
Cross Orthodox Press, 1982); "Christian Ethics in Ecumenical Perspective: An Orthodox
Christian View," Journal of Ecumenical Studies 15 (1978) 631-46; "The Centrality of
Conscience in Eastern Orthodox Ethics," Greek Orthodox Theological Review 23 (1978)
131-44; "Reflections on the Ethical Dimensions of the Topics of the Great and Holy
Synod," ibid. 24 (1979) 131-57; reply by R. M. Haddad, 158-64.
691
a popular overview of that topic summarizing his earlier technical studies.256
A consultation on Church and service to others took place on Crete in
1978, as part of the clarification by Orthodox of their role in the World
Council of Churches.257 Other specific issues treated by Orthodox ethicians include human rights and the responsibilities of society to the
handicapped.258 Historical studies are also addressed in essays that discuss the involvement of Arab Orthodox Christians and Russian Orthodox
Christians.259 Finally, a new manual of moral theology that is now used
in all Romanian Orthodox seminaries, a manual including sections on
patriotism, love of country, peace, etc., has been reported by a Roman
Catholic.260
266
Demetrios J. Constantelos, "The Social Ethos of the Orthodox Church," in God and
Charity: Images of Eastern Orthodox Theology, Spirituality and Practice, ed. Francis Costa
(Brookline, Mass.: Holy Cross Orthodox Press, 1979) 75-87; Vigen Guroian, "Notes toward
an Eastern Orthodox Ethic," Journal of Religious Ethics 9 (1981) 228-44; Christos Yannaras,
La liberté de la morale (Perspective Orthodoxe 4; Geneva: Labor et Fides, 1982).
267
The Orthodox Approach to Diaconia, Consultation on Church and Service, Orthodox
Academy of Crete, November 20-25,1978 (Geneva: WCC, 1980). See also Martyria/Mission:
The Witness of the Orthodox Churches Today, ed. Ion Bria (Geneva: WCC, 1980).
Êlisabeth Behr-Sigel, "Les droits de l'homme: La perspective historique dans les
églises orthodoxes," Unité des chrétiens no. 37 (1980) 6-8; Stanley Harakas, "Human
Rights: An Eastern Orthodox Perspective," Journal of Ecumenical Studies 19 (1982) 13-24;
Olivier Clément, "Christianisme et droits de l'homme: L'Approche d'un chrétien orthodoxe,"
Le Supplément no. 141 (1982) 253-70; Vlassios Fidas, "Doctrine et développement historique
des droits fondamentaux dans la tradition orthodoxe," in Les droits fondamentaux du
chrétien dans l'église et dans la société; Die Grundrechte des Christen in Kirche und
Gesellschaft; I diritti fondamentali del cristiano nella chiesa e nella società, Actes du IVe
Congrès International de Droit Canonique, ed. Eugenio Corecco et al (Fribourg, Switz.:
Herder, 1981) 669-81; Nicolai A. Zabolotsky, "Diakonia and the Social Responsibility of
the Church," Journal of the Moscow Patriarchate no. 9 (1980) 68-77, German text:
"Diakonia und der Kirche soziale Verantwortung," Stimme der Orthodoxie no. 1 (1980) 4758; Stephen Plumlee, "The Handicapped in the Orthodox Church," in Partners in Life: The
Handicapped and the Church, ed. G. Mùller-Fahrenholz (Faith and Order Paper 89; Geneva:
WCC, 1979) 109-14.
269
Nicolai A. Zabolotsky, "The Russian Orthodox Church and the Poor in the 19th and
20th Centuries," in Separation without Hope: The Relation between the Church and the
Poor during the Industrial Revolution and the Western Colonial Expansion, ed. Julio de
Santa Ana (Geneva: WCC, 1978) 60-86; George Khodr, "Social Action and Thought among
Arab Orthodox Christians (1800-1920)," ibid. 111-26.
260
Ernst C. Suttner, "Ein neues Handbuch fur den moraltheologischen Unterricht in
den Seminarien der rumänischen orthodoxen Kirche," in Ex aequo et bono: Willibald M.
Plachi zum 70. Geburtstag, ed. P. Leisching et al. (Innsbruck: Wagner, 1977) 385-95. The
handbook in question is I. Zagrean, Morale crestina: Manual pentru Seminariile Teologice
ale Bisericii Ortodoxe Romane [Christian Morals: A Manual for the Theological Seminaries
of the Romanian Orthodox Church] (Bucharest: Biblical and Orthodox Missionary Institute, 1974).
692
THEOLOGICAL STUDIES
Conclusion
The vast amount of theological literature described in this chronicle is
convincing evidence of impressive Orthodox activity during the last five
years. The Orthodox Church is clearly committed to preserving its
identity but also to sharing its religious convictions with sister churches,
especially with the Church of Rome. Both high-level academic research
by Orthodox and non-Orthodox and more popular works addressed to
the nonspecialist are healing the wounds of division. Publications are
almost completely free from polemics or stereotyping. Still, much of what
is taking place nationally and internationally, especially in bilateral
dialogues, is buried under a bushel. Shocking ignorance about the liturgical worship, the faith life, the intellectual traditions of the other still
hinders understanding. Speaking only for Roman Catholic schools of
theology and seminaries, I find it distressing to report neglect of Eastern
Christian perspectives. No single remedy will suffice, but steps could be
taken to broaden library acquisition of books and journals, to promote
faculty and student exchange on a long-term basis, and to encourage
Roman Catholics to learn to read Romanian, Russian, and modern Greek.
More difficult ecumenical questions need to be discussed, such as the
papacy, the relationship of Church and state, the origins and present
vocation of the Eastern Catholic or "Uniate" churches, the safeguards
for diversity. Perhaps in the coming decade we can look forward to a
comprehensive volume on dogmatic theology written jointly by Orthodox
and non-Orthodox authors that will gather up the fragments described
in this survey.

Orthodox Ecumenism and Theology

Transcription

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